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(Part No. 1; Page No. 1)

Introduction by The General Mufti of KSA

His Honor Shaykh * Abdul- * Aziz ibn * Abdullah Al Al-Shaykh

Praise be to Allah Alone. May peace and blessings be upon our Prophet Muharnrnad:

Among the blessings that Allah conferred on us in the General Presidency for Scientific Research and
Ifta' is the completion of collecting and printing the Fatwas of the Permanent Committee for Scholarly
Research and Ifta'. The collection includes important and carefully examined Fatwas in response to
the questions referred to the Ifta' House, Kingdom of Saudi Arabia. A group of the most highly-
qualified and the best of scholars, we think, and only Allah can verify this. The Fatwas deal with
different topics of knowledge; "Aqidah (creed), Tafsir (Qur'anic interpretation), and Fiqh (Islamic
jurisprudence), etc., and matters always needed by people.

They were collected under the supervision of Shaykh: Ahmad ibn "Abdul-Razzaq Al-Duwaysh, (may
Allah grant him success). He worked diligently in collecting, arranging, and preparing the Fatwas for
print. May Allah reward him well.

After the completion of Fatwas, we collected new Fatwas and decided to print the second group of
(Fatwas)

(Part No. 1; Page No. 2)

in the same arrangement of the original Fatwas. We decided to collect the new Fatwas each
according to its classification and chapter as long as it does not duplicate previous printed Fatwas.
Thus, I used to meet with Shaykh "Abdullah ibn "Abdul-Rahman ibn Ghudayyan (may Allah protect
him) and Shaykh Ahmad Al-Duwaysh (may Allah grant him success) every Monday to read these
Fatwas and decide which would be printed. Thus, we collected a great number of Fatwas and these
are the first group to be released. Others will follow, Allah willing.

I praise Allah (Glorified and Exalted be He) Who granted us His manifest and hidden favors and
facilitated this task for us. I thank Shaykh: "Abdullah ibn "Abdul-Rahman ibn Ghudayyan (may Allah
protect him) for his patience and revision of Fatwas. I also thank Shaykh: Ahmad Al-Duwaysh for his
concern, collecting, and arrangement. May Allah reward them well.

I ask Allah the Ever-Exalted to make this work solely for His sake, a way to obtain His pleasure and
closeness, and to be useful and beneficial for all. Indeed, Allah (Glorified be He) is the Guardian and
the All-Able to answer our prayers.

May peace and blessings be upon our Prophet Muhammad, his family and Companions all together.

The General Mufti of the Kingdom of Saudi Arabia
and the President of Senior Muslim Scholars and the administration of Scientific Research

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(Part No. 1; Page No. 3)

Introduction

All praise be to Allah, the Lord of the Worlds, and peace and blessings be upon Prophet Muhammad,
his family, Companions, and those who follow his guidance until the Day of Judgment

All praise be to Allah, the arrangement of the Fatwas (legal opinions issued by a qualified Muslim
scholar) of the Saudi Permanent Committee for Scholarly Research and Ifta J in the Kingdom of Saudi
Arabia has been completed as follows: Volume One includes 26 parts as follows:

1. Parts 1-3: 'Aqidah (creed)

2. Part 4: Tafsir (exegesis of the meanings of the Qur'an) and the Qur'anic sciences

3. Parts 5-23: Fiqh (Islamic jurisprudence), with the chapters organized as in: "Mukhtasar Al-
Muqni ul .

4. Parts 24-26: A compilation

Many of the Hadith that are cited as evidence have been attributed to their reporters, to make it easy
for scholars and students of knowledge to know the status of the evidence. These parts were printed
in 1425 A.H.

These Fatwas have been issued by senior scholars upon whom Allah has bestowed knowledge,
understanding, Amanah (honesty, trust, and obedience) and jealousy for Him; through which they
have gained the confidence of Muslims throughout the world.

(Part No. 1; Page No. 4)

This led to the circulation of these Fatwas, and encouraged publishing houses and those who seek
Allah's Reward to print them. These Fatwas are characterized by the clarity of their expression and
their brevity without obscurity. They rely wholly on evidence, are clarified by explanation, to benefit
scholars, students, and anyone who needs to know the rulings they cannot obtain knowledge of
otherwise. Each one will find their objective, because the Fatwas contain knowledge, clarification of
rulings, and also solve unprecedented legal problems. As long as the work of the committee
continues, so will arranging and printing Fatwas. Work resumes whenever there is something new,
following the first arrangement in method and style, taking into consideration what has already been
published to avoid repetition; although some matters are repeated if this will add a benefit or if there
is a change in the names of Muftys (Islamic scholars qualified to issue legal opinions). We hope that
any omissions will be overlooked and excused by the readers and we will include them in the second
volume.

May Allah guide us all to that which He loves and which pleases Him! May Allah make these Fatwas
beneficial to the readers and students. May Allah reward the Muftys, compilers, assistants, publisher,
and sponsor, as truly, He is the Most Kind and Generous. May Allah's Peace and Blessings be upon
our Prophet Muhammad, his family, and Companions! And the last of our last is that all praise be to
Allah, the Lord of the Worlds.

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(Part No. 1; Page No. 5)

The meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah

(Part No. 1; Page No. 6)
(Part No. 1; Page No. 7)
The first question of Fatwa no. 11843

Q 1: What is the meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah?

A: The meaning of Tawhid-ul-Rububiyyah (Oneness of Allah's Lordship) is the ascription of all Acts of
Allah (Glorified and Exalted be He) to none butHirn Alone, such as: creation, bringing into being,
providing sustenance, giving life, and causing death.

The meaning of Tawhid-ul-Uluhiyyah (Oneness of Worship) is the dedication of all acts of the
servants to none but Allah Alone, such as: Du"a' (supplication), asking help, seeking refuge, fear,
hope, reliance and all other forms of "Ibadah (worship).

May Allah grant us success. May peace and blessings be upon our Prophet, his family, and
Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 16950

Q: I entered into a long discussion with a Muslim brother about who created evil. I told
him that it is Allah (Exalted be He) who created evil as well as good, Jannah (Paradise) as
well as Hellfire, and the believer as well as the Kafir (disbeliever). However, the Muslim
brother said that evil is from man and that Allah (Exalted be He) creates only what is
good and beneficial. He wondered how Allah (Exalted be He) creates evil and then
punishes us when we commit it. I answered him that Allah (Exalted be He) enjoins what is
good and forbids what is evil. There is a difference between creating and enjoining; Allah
(Exalted be He) created Hellfire, but He forbids us from it. However, each one of us sticks
to his opinion.

(Part No. 1; Page No. 8)

Allah (Glorified and Exalted be He) says, And of knowledge, you (mankind) have been given

only a little, J> I know that I have only a little knowledge. Therefore, I argued with him,

convinced of my little knowledge. Although my Muslim brother is more knowledgeable in
religious affairs than me, he could not convince me, and I could not convince him. I know
that my opinion is right and may be wrong and his is wrong and may be right. I know also
that Allah (Exalted be He) forbids us to engage in argument without knowledge.
Therefore, I write this letter to Your Eminence to enlighten me. May Allah guide you!

I ask Allah (Glorified and Exalted be He) to guide us to the right and truth; verily. He is
the All-Hearer, the All-Knower. And our last call is "Praise be to Allah, the Lord of the
Worlds." I extend my best regards and deep appreciation to Your Eminence, in advance,
for clarifying the relevant Islamic ruling. As-salamu ^alaykum warahmatullah
wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: The basic ruling is that Allah (Exalted be He) has created all things in general. He (Exalted be He)
says, {Allah is the Creator of all things And: "While Allah has created you and what you rnake!">

allah (Exalted be He) has created good and He enjoins and loves it, and He has created evil and He
prohibits and dislikes it. There is a huge difference between Allah's creation of things and His will and
between loving and enjoining them and being pleased and satisfied with them. Allah (Exalted be He)
says, {If you disbelieve, then verily, Allah is not in need of you; He likes not disbelief for His slaves.

And if you are grateful (by being believers). He is pleased therewith for you.} He
(Part No. 1; Page No. 9)

(Exalted be He) also says, and Allah likes not mischief.}

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 20164

Q: It is known that Allah (Glorified and Exalted be He) created the heavens and the earth
in sixth days. This is proven in the Qur'an and the Sunnah. However, there is a Hadith
recorded in Sahih Muslim mentioning that the heavens, the earth, and Adam were
created in seven days. How do we reconcile the Hadith recorded in Sahih Muslim and the
Ayah? Please, explain.

May Allah reward you!

A: It is authentically proven that Allah created the heavens and the earth and all that is between
thern in six days. Allah (Exalted be He) states. Indeed, your Lord is Allah, Who created the heavens

and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits
His Majesty). >

He (Exalted be He) also states, Allah it is He Who has created the heavens and the earth, and all

that is between thern in six Days. Then He rose over (Istawa) the Throne (in a manner that suits His
Majesty).} and {And indeed We created the heavens and the earth and all between them in six Days

etc.

(Part No. 1; Page No. 10)

The days are: Sunday, Monday, Tuesday, Wednesday, Thursday, and Friday. Nothing was created on
Saturday for it is the seventh day and Sabt (Saturday) means interruption. The authentic reports
indicate that Allah created the heavens and the earth and that is between them in six days. As for the
Hadith narrated by Abu Hurayrah (may Allah be pleased with him), Allah created the Earth on

Saturday, He created the mountains on Sunday, He created the trees on Monday, He created the
things entailing labor on Tuesday, He created light on Wednesday, He spread out the animals on
Thursday, and He created Adam (peace be upon him) after "Asr on Friday. It is the last of creation in
the last hour of the day, between "Asr and the night. It is recorded by Imam Ahmad, Al-Nasa'y, and

Muslim according to more than one narration. Al-Bukhari and more than one of the Imams of Hadith
said that the Hadith of Abu Hurayrah on the authority of Ka "b Al-Ahbar is not Hadith Marfu " (a Hadith
narrated from the Prophet with a connected or disconnected chain of narration). However, some
narrators related it to the Prophet (peace be upon him). Therefore, it is Hadith Maqtu" (a Hadith
narrated from a Follower; the generation after the Prophefs Companions) and does not contradict
the Ayahs and the authentic Hadith. Accordingly, such a Hadith cannot be used as evidence. Thus, the
ambiguity is resolved and both can be reconciled.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 19147
Q 1: Is it correct to say: "If the Prophet

(Part No. 1; Page No. 11)

(peace he upon him) had not heen there, Arabs would have been in continuous Jahiliyyah
(pre-Islamic ignorance)"?

A: The correct phrase to be said in this regard is: "If Allah did not guide Arabs by sending the
Prophet (peace be upon him),,," or "If Allah did not send the Prophet (peace be upon him),,," This is
because Muslims have to avoid words that may contradict their "Aqidah (creed) in any way,

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

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of Scholarly Research and lfta r

Q 2: As La ilaha ilia Allah means that there is no true deity but Allah; is it thus permissible
to say: la Ghaliba Ilia Allah (No one has full power and control but Allah)?

A: It is permissible to use such a phrase because its meaning is correct and implies Tawhid-u I-
Rububiyyah (Oneness of Allah's Lordship). However it is not permissible for the concerned phrase to
be considered explanatory for La ilaha ilia Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

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The second question of Fatwa no. 18252

Q 2: What is the ruling on saying: "You have a Lord and I have a Lord"? What is the
Kaffarah (expiation) that has to he made for saying so?

A: A Muslim has to say: "Allah is our Lord and your Lord" just as the Glorious Qur'an teaches. A
person may thus say, for example: "Allah is my Lord and your Lord." However, it is not permissible to
say the phrase which is mentioned in the question as it gives the false impression that there is more
than one Lord.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

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(Part No. 1; Page No. 12)

The third question of Fatwa no. 18885

Q 3: We had a discussion with a Christian man, and among the questions that he asked
us was the following: Can Allah (Glorified and Exalted be He) create an Ilah (god) like
Himself? I could not answer this question.

We hope that you will provide an answer to this question.

A: Allah (Glorified be He) says in His Glorious Book (what means): No son (or offspring) did Allah

beget, nor is there any ilah (god) along with Hitn. (If there had been many gods), then each god
would have taken away what he had created, and some would have tried to overcome others!
Glorified be Allah above all that they attribute to Him! : Allah in this Ayah (Qur'anic verse) explains the

impossibility of there being another god, as it would necessarily beget and entail the following perils:

First peril: Allah explains by His Saying: (If there had been many gods), then each god would have

taken away what he had created i.e. each god would have exclusive control over whatever he had

created, would overpower it and would try to make his sovereignty overcome that of the others gods,
which would lead to reciprocal claiming, combating and defeating! Indeed, high Exalted is Allah above
all that.

Second peril: Gods would struggle against one another, each wanting superiority over the others,
fighting to seize what they possess, to conquer them and to take their kingdom, where the strong
would destroy the weak. As Allah (Exalted be He) says: and some would have tried to overcome

others!) Exalted is Allah and high above the great falsehood that the wrongdoers say! Third peril:

There would be corruption of both of the heavens and earth along with all that is in between them

(Part No. 1; Page No. 13)

of creation, as Allah (Exalted be He) says: Had there been therein (in the heavens and the earth)

alihah (gods) besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of
the Throne, (High is He) above all that (evil) they associate with Him! The assumption that there

could be another god with Allah would entail that each has an absolute power of disposition, which
would incur conflicts and disagreements between them, which would in turn bring about the ruin of
the earth and heavens and whatever is in them. Indeed, high Exalted is Allah above all that!

It is not permissible for Muslims, especially those who lack knowledge and understanding, to enter
into discussions and arguments with skeptic and misguided people. Indulging in such debates,
without having sufficient knowledge could spark off doubts within themselves. A Muslim's inability to
answer or offer their opponents a strong position will make them appear to hold weak views that
they cannot prove.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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Fatwa no. 20823

Q: Please give me your Shari ^ah-based opinion regarding the poem of "this is
Predestination" which reads:

(Part No. 1; Page No. 14)

This is Predestination that stabs whomever it wills

With the spear of age which is sent by trials

It hits a person in the jugular vein sometimes

They are thus killed and stained with blood

This is Predestination that we all know

That heavens destroy on earth

It has an influence on the heart

Thus a person kneels helpless and continues weeping

This is Predestination that if pleased with us

It gives us fresh water and every increase

But if not it is unconcerned

That sky is barren and dry

Is it permissible for the poem mentioned above to be published in a school magazine
which is distributed amongst primary school pupils?

Provide us with your beneficial answer please. May Allah reward you with the best!

A: The words of this poern are not permissible, as they ascribe Allah's acts to Predestination while it
is Wajib (obligatory) to ascribe all matters to allah the Sole Determiner of Predestination. A Muslim
must also be content with Predestination, call themselves to account, and repent from sins which are
the reason for punishment. Allah (Exalted be He) states. And whatever of misfortune befalls you, it

is because of what your hands have earned. -

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 1; Page No. 15)

Evolution

Darwinian theory

The first question of Fatwa no. 2872

Q 1: We studied something about the theory of Evolution and all that relates to creation
as this forms part of our educational curriculum. The more I read on this subject, the
more I become convinced that Allah is the Only One Who created this universe and all
that it contains. Nevertheless, I was greatly astonished to come across a book written
by a Muslim author approving the theory of Evolution and supporting it by the Qur'an!
Moreover, one of my Muslim teachers asked me: "Since Islam forbids a man to marry to
his sister; how could brothers and sisters amongst the offspring of Adam and Eve get
married to each other?

A: The theory of Evolution which is renowned as the theory of Darwin contradicts the Qur'an, Sunnah
(whatever is reported from the Prophet), and Ijrna" (consensus of scholars). There are thus proofs
from the Qur'an and authentic Sunnah stating that Allah (Exalted be He) created Adam from soil then
created Eve from Adam.

regarding the fact that Adam (peace be upon him) married his sons to his daughters, this is
something that he did according to the law that Allah commanded him to fbllow which we do not
have any right to argue with. Anyway, as far the Shari'ah (Islamic law) that was sent to Prophet
Muhammad (peace be upon him) is concerned; Allah makes it Haram (prohibited) for a man to marry
his sister along with other well-established categories of women that a man is not allowed to marry.
Besides, since Allah

(Part No. 1; Page No. 16)

(Glorified and Exalted be He) says. To each among you, We have prescribed a law and a clear
way.) while mentioning the laws of Tawrah (Torah), Injil (Gospel), and Qur'an; the same applies for
Adam (peace be upon him) i.e. he had a specific law that he followed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

'Abdullah ibn
Qa"ud

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 8139

Q 3: What is the reality of man's origin? Is it true that the "ancient man" who lived on
earth millions of years ago had a tail? How can we refute the claim of some western
scientists on this issue?

A: The claim that man evolved from an ape is falsehood that conflicts with religious texts [which
prove other wisej trans.]. It is a fact that the father of humanity is Adam (peace be upon hirn), who
was created from clay.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Qa"ud

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

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(Part No. 1; Page No. 17)

Tawhid-ul-Uluhiyyah

(Part No. 1; Page No. 18)

(Part No. 1; Page No. 19)

Fatwa no. 16085

Unity of worship

Q: On reading books on Tawhid (belief in the oneness of Allah), I find sections as follow:

1. Al-Tawhid Al- x Ilmy Al-Khabary

2. Al-Tawhid Al-Irady Al-Talaby

What is the meaning of "Al-Irady" in the second section? Does it refer to what Allah
wants from His servant as regards His Shari^ah (Law) and legal rulings? Or does it refer
to what a servant wants from his Lord, i.e. that he wants none but Allah? What does the
"Divine Will" refer to?

Also, what does the word "Al-Talaby" refer to? Does it mean that a servant should
exclusively call on Allah and not associate anything or anyone with Him?

In some books, the second section is named "Tawhid Al-Qasd wa Al-Iradah"; what does
the word "Qasd" mean? Does it mean that a servant should be directed solely to Allah? I
would be grateful if you could elaborate these points. May Allah bless you for it!

A: What is meant by al-Tawhid al-Talaby al-Irady is that a servant singles out Allah (Exalted be He)
for acts of worship such as Salah (Prayer) , Saw in (Fast), sacrifice, vows, supplication and other acts
of worship. This type of Tawhid is known as Tawhid of worship, acting upon the Saying of Allah
(Exalted be He),

(Part No. 1; Page No. 20)

Worship Allah and join none with Hirn (in worship) Allah (Glorified be He) also says, And they

were commanded not, but that they should worship Allah, and worship none but Him Alone
(abstaining from ascribing partners to Him) This is the meaning of the word of Tawhid "La Ilaha ilia

Allah (there is no deity but Allah)." That is why the word Tawhid was denied by the Mushriks [of
Arabia, trans.] when the Prophet (peace be upon him) asked them to testify that there is no deity but
Allah, but they said as mentioned in the Glorious Qur'an, "Has he made the alihah (gods) (all) into

One Ilah (God - Allah). Verily, this is a curious thing!" The Will of Allah (Exalted be He) is one of His

Attributes that are proper for Him. Divine Will is of two types:

A : A cosmetic will: It is like Allah's Will to create the heavens and the earth, supply provision for all
creatures and fix life spans for thern. This is because Allah (Exalted be He) does what He intends and
wills. Whatever He intends and wills, must happen. Allay (Glorified be He) says. Verily, your Lord is

the Doer of whatsoever He intends (or wills).

B : A Shari "ah-based will: It is Allah's Will with regard to His servants that they worship Him Alone
and join no one with Him in worship. A servant may realize the purpose of His Will. Also, he may be
unable to realize the purpose of His Will according to wisdom fixed by Allah (Glorified be He) as
referred to in the Say ing of Allah (Exalted be He), Allah wishes to make clear (what is lawful and

what is unlawful) to you, and to show you the ways of those before you, and accept your repentance,
and Allah is All-Knower, All-Wise.)

(Part No. 1; Page No. 21)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The thirty-third question of Fatwa no. 18612

Q: We would be grateful if you could elaborate the meaning of "the fundamentals of
religion" in particular.

A: The meaning of "the fundamentals of religion" differs from one context to another. The term
sometimes refers to the pillars of Islam and Iman (Faith). Sometimes it means the principles of
creed. It may also refer to the rulings of Islam whose violation will make a Muslim liable to
punishment and ignorance of which will not be an excuse to cancel it such as the prohibition of
adultery and drinking alcohol. This definition differs according to the different opinions of scholars.
There is no unction with regard to such definitions. What concerns a Muslim is that he must act upon
the ordinances of Allah (Exalted be He) and shun the forbidden things by following Allah's Purified
Shari "ah (Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 22)

Fatwa no. 18330

Q: We hear some people saying, "Ya Ilahi Anta Jahy (meaning, □ my Lord, You are [the
source of] my honor)". What is the ruling on uttering such a statement? Is it legally
forbidden as its apparent meaning, Allah knows best, implies that one should not utter
it? Until we receive your reply, is such statement legally forbidden? We would be grateful
if you could elaborate this point. May Allah preserve you for you comprehensive replies!

A: It is not permissible for a Muslim to use such a statement in supplication, as such a statement is
neither mentioned in the Qur'an nor in the Prophetic Sunnah. Also, "source of honor" is not an
attribute of Allah (Exalted be He). It is probable that such an attribute means intention and fulfillment
of needs, which is literally wrong, even the meaning is correct. It is also probable that such an
attribute denotes granting Shafa "ah (intercession), which is wrong both literally and semantically.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18391

Q 2: Most people in our communities introduce new practices in the religion. If we
prevent them from doing so by showing them the religious texts explaining such points,
they cite as evidence the Prophetic Hadith in which the Prophet (may peace be upon
him) said, Whosoever introduces a good practice in Islam, there is for hirn its reward and the

reward of those who act upon it (until the Day of the Resurrection). What is the ruling on this

point?

(Part No. 1; Page No. 23)

A: What is meant by a good practice is not the invention of a new religion, but it refers to the revival
of the abandoned practices of the Prophet (peace be upon hirn) so that other people can imitate him.
The same applies to evil practices. This Hadith is general as it handles the question of reviving the
traditions of the Prophet (peace be upon him) both during the era of the Prophet (peace be upon
him) or after it until the Day of Resurrection.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21166

Q 4: If Muslims have the right to call others to Islam, why do non-Muslims not have the
right to call others to their religions?

A: calling people to Islam and to worship none but Allah (Exalted be He) is the mission of Allah's
Messengers and the Muslims coming after them. The Muslims after the mission of Prophet
Muhammad (peace be upon him) undertake this task, as they are those who follow the revelation
sent down by Allah (Exalted be He). That is why they call people to the right path as a way to
worship Allah (Exalted be He) and to follow the footsteps of their Prophet Muhammad (peace be
upon him) and the preceding prophets (peace be upon them). Furthermore, the practice of calling
people to Islam is a mercy for all creatures and sympathy for them regarding the chastisement set by
Allah (Exalted be He) for the disobedient. Also, calling people to Islam signifies the establishment of
the call which is dear to Allah (Exalted be He) to leave its opponents with no excuse of ignorance. As
for non-Muslims, whatever their religions and beliefs are, it is not permissible for them to call people
to their false and corrupt religions. This is because the one who follows the right path

(Part No. 1; Page No. 24)

is in no need to follow corrupt religions. Moreover, it is not permissible for Muslims to allow the
followers of corrupt religions to call people to their false religions. This is because calling people to
disbelief means abolishing Islam, denying the Qur'an and the Prophethood of Muhammad (may peace
be upon him), and approving of the worship of crosses, idols, fire and others false deities along with
Allah, may He be Glorified and Exalted above such falsehoods. It is not acceptable to permit the call
to the worship of Allah alone and the worship of other deities at the same time; the call to belief in
Allah and His Messenger and the denial of Allah and His Messenger at the same time; or the call to
hate the disbelievers and their traditions and the call to love and be loyal to the disbelievers and their
traditions at the same time. This is not acceptable at all.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 5: Since it is not permissible for non-Muslims to call people to their religions, is this
practice not in opposition with the Ayah (Qur'anic verse) in which Allah (Exalted be He)
says, <There is no compulsion in religion.)?

A: Well; it is not permissible for non-Muslims to call Muslims to their false religions, as stated in the
reply to the previous question. This does not oppose the Saying of Allah (Exalted be He), There is no

compulsion in religion. It is shown in this Qur'anic Ayah that since the religion of Islam is perfect

with regard to its proof, evidence and its clear Ayahs, and since it is the religion of reason and
knowledge; the religion of nature and wisdom; the religion of righteousness and reform, and the
religion of right and guidance, it is in no need

(Part No. 1; Page No. 25)

to be spread through compulsion. This is because a person is forced to do something which the
hearts loathe; something that opposes truth and right or something whose proof and signs are not
clear. However, anyone who embraces Islam then abandons it out of stubbornness and haughtiness
after the right path has become distinct from the wrong path for him, there will be no excuse for him
to reject it. This was said by Ibn Kathir (may Allah be Merciful with him) in the explanation of the
Ayah mentioned above, "Muslims should not compel anyone to adopt Islam as it is a clear religion
with clear proof and evidence. Thus, Islam is a religion that does not need people to be compelled in
order for them to embrace it. Anyone who Allah (Exalted be He) guides to Islam and grants sound
insight will adopt it without hesitation. On the other hand, for those who Allah (Exalted be He) allows
to go astray and seals their hearing and heart, it will be useless to compel them to embrace Islam."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20966

Q: What is your reply to philosophers who give reason preference over religious texts?

A: The function of reason with regard to the Noble Qur'an and the Prophetic Sunnah is to understand
and accept therm. Reason has no role in religion except for this. There are a lot of religious texts that
make it obligatory for Muslims to follow the Noble Qur'an and the Prophetic Sunnah. Also, such texts
warn Muslims against

(Part No. 1; Page No. 26)

offering any opinions or suggestions that may oppose what is mentioned in the Qur'an and the
Prophetic Sunnah. Allah (Exalted be He) says, O you who believe! Make not (a decision) in advance

before Allah and His Messenger OoJL^g oJLt aJJl jJL^), and fear Allah. Verily! Allah is All-Hearing, All-
Knowing. He (Glorified be He) says, [Say (0 Muhammad joJL-ug oJLt atil l _s±^>) to these idolaters

(pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'an
and Prophet Muhammad's Sunnah), and follow not any Auliya' (protectors and helpers who order you
to associate partners in worship with Allah), besides Him (Allah). Little do you remember!) Also,

Allah (Glorified and Exalted be He) says, Say (0 Muhammad pJLuug <lJLc olil to mankind): "If

you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the
Sunnah), Allah will love you and forgive you your sins. He (Glorified and Exalted be He) says, ("And

verily, this (i.e. Allah's Commandments mentioned in the above two Verses 151 and 152) is My
Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His
Path. This He has ordained for you that you may become Al-Muttaqun (the pious - see V.2:2)."> Allah

(Glorified and Exalted be He) also says, (And) if you differ in anything amongst yourselves, refer it to

Allah and His Messenger G0JL-03 culc aJJI ^-La), if you believe in Allah and in the Last Day. That is
better and more suitable for final determination. He (Exalted be He) says. When it is said to them:

"Follow what Allah has sent down. " They say: "Nay! We shall follow what we found our fathers
following." (Would they do that!) even though their fathers did not understand anything nor were they
guided?) There are other Qur'anic Ayahs that order Muslims to follow the revelation sent down from

Allah (Exalted be He) and warn against following one's personal desires

(Part No. 1; Page No. 27)

and all that is dictated by reason deviating from the right path.

Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive
understanding and thought he might have; that he takes his reason as a fundamental and the
transmitted texts of the Qur'an and the Sunnah as a branch, accepting what is in agreement with
reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the
Divine Shari "ah (Law). Also, it undermines the fundamentals and pillars of the Shari "ah, as there are
different reasons, natures, and thoughts, and people hardly agree on anything with the exception of
necessities and the things that are perceptible through the senses. If the reality is as mentioned,
which of all these reasons can be adopted as a fundamental to which people refer when differing on
a case and to understand the transmitted texts of the Shari "ah?

What a wise opinion was said by Shaykh-ul-Islam, Ibn Tayrniyyah (may Allah be Merciful with hitn) J
"People should know that nothing related to direct reason or the authentic transmitted texts makes it
obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the
Qur'an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a
confused state in which they can not differentiate between right and wrong. Anyone who denies
Ru'yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have
another Ta'wil (allegorical interpretation) for the word "Ru'yah". Also, those who regard it as
impossible for Allah (Exalted be He) to have Knowledge and Might and to have uncreated speech, say
that reason regards such matters as impossible, so they resort to Ta'wil. Moreover, those who deny
the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such
matters as impossible, so they resort to Ta'wil. Also, those who claim that Allah (Exalted be He) is
not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta'wil.

(Part No. 1; Page No. 28)

The evidence on the corruption of opinions offered by those people is that none of them has a fixed
rule regarding what is considered impossible by reason. Some of them claim that reason regards as
permissible or obligatory what is regarded as impossible by others. So, which of these can be
adopted in terms of considering the Qur'an and the Prophetic Sunnah? As said by Imam Malik Ibn
Anas (may Allah be pleased with him), "How foolish we are to abandon what is revealed to
Muhammad (may peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person
excels others in argument comes to us!"

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21008

Q: Is it permissible to say that the Companions differed on matters of ^Aqidah (creed)
such as the Prophet's (peace be upon him) seeing his Lord on the night of the Mi raj
(Ascension to Heaven) and the dead person hearing the living persons? Do such matters
constitute part of the ^Aqidah?

A: There was no difference or disagreement among the Companions or those following them from
among Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body) with
regard to the Islamic "Aqidah. This is because they all believed in what is mentioned in the Qur'an
and the Prophetic Sunnah. Moreover, they never introduced new practices into the religion. This was
the reason for their unity and agreement on the same beliefs and the same method, acting upon
Allah's Saying, <And hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an), and be not

divided among yourselves}
(Part No. 1; Page No. 29)

One of these beliefs is the belief that the believers will see their Lord on the Day of Resurrection, as
all agree on this belief as is proven by the reported proof from the Qur'an and the Prophetic Sunnah.
They never differed on such belief.

As for the difference and disagreement on the question whether the Prophet (peace be upon him)
saw his Lord on the night of the Mi "raj with his physical eyes or not, there is a disagreement on a
particular event in this life, not a disagreement on seeing Allah (Exalted be He) on the Day of
Resurrection. The majority of scholars are of the opinion that the Prophet (peace be upon him) saw
his Lord with his insight, not with his eyes. This is because when the Prophet (peace be upon him)
was asked about this point, he said, 'Ught, how could I see Hiim. JJ Thus, the Prophet (peace be

upon him) negated seeing his Lord in this situation out of the light which prevented him from seeing
his Lord. Also, scholars unanimously agree that no one can see his Lord in the life of this world, as
mentioned in the Prophetic Hadith, where the Prophet (peace be upon him) said, No one of you shall

see his Lord until he dies. (Related by Muslim). It is worth mentioning that our Prophet Muhammad

(peace be upon him) is excluded from this rule, as he saw his Lord, but not in this way.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 30)

Fatwa no. 20096

An important Fatwa by the Permanent Committee for Scholarly Research and Ifta" in the
Kingdom of Saudi Arabia on warning against the methods of Christianization

All praise be to Allah, the Lord of the worlds! May peace and blessings be upon the one who was
sent as a rnercy for all people, the last of all the prophets and messengers, our Prophet and
Messenger Muhammad, and upon his family, Companions and those who follow their right path until
the Day of Recompense! To proceed;

It is clear for all Muslims whom Allah (Exalted be He) granted deep insight that disbelievers including
the Jews, the Christians and others hate Muslims. Also, they unite their forces against the Muslims to
lead them to destruction and cause confusion in their religion, which is the religion of truth with
which Allah (Exalted be He) sent His Prophet and Messenger Muhammad to all people. It is worth
mentioning that disbelievers adopt different means to resist Islam and to mislead Muslims, preoccupy
their minds and plot against them. It is clear in the present time that the disbelievers' calls, societies
and missions are working energetically and their danger is increasing. One such misleading means is
the practice of sending a publication entitled: (Institute of the People of the Book in the State of South
Africa), which is sent to individuals, establishments and societies by mail in Arabia, from where Islam
rose. This publication offers educational programs through correspondence and a free subscription
card for some books such as the Torah,

(Part No. 1; Page No. 31)

the Psalms, and the Gospel. There are quotes from these books on the subscription card.

However, it is good news for Muslims that there is a denial of this organized intellectual invasion and
a warning against all means of this invasion. One of the favorable attitudes against this invasion is
that many letters and calls have been sent to the Permanent Committee for Scholarly Research and
Ifta' asking for the issuing of a statement that resists these publications and warns against the
danger of these calls on Muslims.

With Allah's guidance, it can be said:

Since the advent of Islam, the enemies of Islam with their different beliefs and creeds, have plotted
against Islam. They have also acted cunningly against the followers of Islam to lead Muslims out of
the light of Islam to the darkness of disbelief, to undermine the Muslim community, and to weaken
the influence of Islam on the souls of man. This is emphasized in the Qur'an, as Allah (Exalted be He)
says, Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-

Mushrikun (the idolaters, polytheists, disbelievers in the Oneness of Allah, pagans, etc.) like that
there should be sent down unto you any good from your Lord. Allah (Glorified be He) says, Many of

the people of the Scripture (Jews and Christians) wish that if they could turn you away as
disbelievers after you have believed, out of envy from their ownselves, even after the truth (that
Muhammad pJLujg aJLt all I jJL^? is Allah's Messenger) has become manifest unto them.) He

(Glorified and Exalted be He) says, O you who believe! If you obey a group of those who were given

the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have
believed!}

(Part No. 1; Page No. 32)

Of the severest enemies of this religion are the Christians who are full of hatred against Islam and
who do their best to resist the spread of Islam all over the world. They attack Islam and Muslims in
their homelands, particularly in the state of weakness that is spreading in the Muslim world these
days. Undoubtedly, the purpose of this attack is to shake the Muslims' beliefs and to cause Muslims to
doubt their religion, as a step to lead them out of Islam and attract them to embrace Christianity
through what is wrongly known as "Missionary Activity", which is nothing but a call to idolatry in the
name of the distorted form of Christianity, for which Allah (Exalted be He) has sent down no authority
and which "Eisa (Jesus), Allah's prophet, is innocent of.

As known, the Christians have spent a lot of money and exerted much effort to realize this target of
leading all people in general and the Muslims in particular to Christianity, but their conditions are as
stated in the Qur'an when Allah (Glorified be He) says, Verily, those who disbelieve spend their

wealth to hinder (men) from the Path of Allah, and so will they continue to spend it; but in the end it
will become an anguish for them. Then they will be overcome. And those who disbelieve will be
gathered unto Hell. In addition, to realize this target, they have held many conferences; both

(Part No. 1; Page No. 33)

regional and international, where missionaries meet to exchange opinions and suggestions about the
best means and the most important results. They lay down plans and programs to realize this
purpose. The means they adopt to realize their targets include:

Sending Christianization missions to Muslim countries and calling people to Christianity through
distributing publications including books and pamphlets that explain Christianity and offer various
translations of the Gospel as well as other publications that draw people to have doubts about Islam,
attack Islam and distort it before the whole world.

They then resorted to hidden and indirect means of Christianization, the most dangerous of which is:

Offering medical treatment and health care to people. The need of medical treatment and the spread
of epidemics and fatal diseases in Muslim countries have made such means of Christianization very
influential, especially at a time when it is rare, and sometimes impossible, to find Muslim physicians
in some Muslim countries.

Also, one of the means of Christianization is through offering educational services either through
establishing Christian schools and universities directly or inaugurating schools with apparently deep
educational purposes but hidden Christian purposes, a matter that leads some Muslims to allow their
children to join these schools, hoping that

(Part No. 1; Page No. 34)

their children will learn foreign languages or other specific subjects. They pay no attention to the
opportunity they give to the Christians when they send their children to the Christians. It is worth
mentioning that these boys and girls still have empty minds and are ready to receive whatever they
are taught.

Also, one of their means of Christianization is the mass media through the stations transmitting their
material to the Muslim world in addition to the numerous satellite channels throughout the past
years. There are also newspapers, magazines, and publications issued in large numbers for this

purpose. These visual and audio mass media help in Christian ization through:

A. Calling to Christianity through displaying its feigned advantages, mercy and sympathy with the
whole world

B. Drawing Muslims to have doubts about their religion, rituals and religious relationships

C. Spreading nakedness and dissolution and arousing sexual lusts with the purpose of undermining
people's morals and turning people into worshippers of their lusts. Consequently, it will be easy for
the Christians to call such dissolute people to anything, even to apostasy from the religion of Islam,
may Allah forbid, after

(Part No. 1; Page No. 35)

the light of faith disappears from their hearts and their religious conscience ceases to exist.

There are other means of Christian ization which can be easily monitored by those who meditate on
the condition of the Muslim world, but we will leave them aside, as our discussion is for warning, not
for restriction. However, the reality is as mentioned in the Qur'an when Allah (Glorified and Exalted
be He) says, (they were plotting and Allah too was plotting; and Allah is the Best of those who plot.

Also, Allah (Glorified be He) says, (They (the disbelievers, the Jews and the Christians) want to

extinguish Allah's Light (with which Muhammad yoJLujg aJLc aJJ I jJL^? has been sent - Islamic
Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected
even though the Kafirun (disbelievers) hate (it).)

These are the plots adopted by the Christianizers to mislead Muslims. What should we do to resist
these attempts? How can we face these fierce attacks on Islam and Muslims? There can be no doubt
that there is a common responsibility among all Muslims; individuals and groups, governments and
peoples to stop this poisonous religious invasion that targets all individuals of the Muslim nation; old
and young, males and females. Allah Alone is Sufficient for us and He is the Disposer of all our
affairs.

Agreeing that there are different Shari "ah-based measures to be taken according to each attempt of
Christian ization, the following measures

(Part No. 1; Page No. 36)

can be taken in general:

1. Instilling the Islamic "Aqidah (creed) in the Muslims' souls through educational curriculums and
pedagogy programs in general, taking into consideration the importance of instilling it in the hearts of
the children in particular, in schools and in governmental and non-governmental educational
establishments

2. Spreading sound religious awareness among the different classes of the Muslim community and
charging the hearts with the feeling of zeal for the religion of Islam and its sacred things

3. Drawing people's attention to the means through which Christianization finds its way into the
Muslim community such as movies, publications, magazines and other means and how to stop them
from entering the Muslim community as well as punishing all those who contradict these measure
with deterring punishments

4. Getting people acquainted with the dangers of Christianization as well as the means and methods
adopted by the Christianizers so that people can avoid them

5. Paying attention to all the basic needs of the Muslims such as health care and educational services
in particular, as it has been proven that those two needs are the most dangerous ways through
which the Christians enter the hearts and minds of the Muslims

6. Every Muslim should adhere to his religion and "Aqidah wherever he lives and regardless of his
surrounding conditions. Also, a Muslim should establish the rituals of Islam and enjoin those whom
he cares for to establish these rituals as much as he can. In addition, one should provide one's family
with the religious fuel through which they can resist any invasion

(Part No. 1; Page No. 37)

that targets their "Aqidah and morals.

7. No Muslim should travel to any of the countries of disbelief except for a dire need such as receiving
medical treatment or learning a necessary science which is not available in Muslim countries, taking
into account the importance of being supplied with the religious knowledge needed to face the doubts
aroused against Islam and Muslims.

S. Activating social solidarity and cooperation among Muslims so that the rich can care for the rights
of the poor and help in establishing useful projects to meet the needs of the Muslims not to allow the
Christians to make use of the Muslims' needs and poverty to practice Christianization

Finally, we ask Allah by His Sublime Names and Exalted Attributes to unite all Muslims, gather their
hearts, reconcile them, guide them to the path of peace, protect them against the plots of their
enemies, safeguard them from their evils, make them shun all vile deeds and trials; both what is
apparent and what is hidden, as He is really the Most Merciful of all those having mercy!

Oh Allah! Whoever targets Islam and Muslims with evil, let him be preoccupied with his own affairs,
make his plots against his own self, and inflict him with the calamity of evil, as You are Able to do all
things!

Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute unto
Him!) , {And peace be on the Messengers!) , *And all the praises and thanks be to Allah, Lord of the
'Alarnin (mankind, jinn and all that exists).)

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 1; Page No. 38)

The first and second questions of Fatwa no. 18439

Q 1: What is the difference between Islam and Christianity?

A: Islam is the religion of monotheism, with which Allah (Exalted be He) sent Prophet Muhammad
(peace be upon him). Allah (Glorified be He) has made it obligatory for the Jinn (creatures created
from fire) and the human beings to embrace Islam. Allay (Exalted be He) says. And whoever seeks

a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of
the losers. >

Christianity is principally the religion with which Allah (Exalted be He) sent His prophet and
messenger "Eisa (Jesus) (peace be upon him). It is principally a call to monotheism to which all the
prophets and messengers called, but the Christians distorted their religion and joined other deities
with Allah (Exalted be He) and claimed that Allah (Exalted be He) has a wife and a child, Allah is
Exalted above such things. Allah (Exalted be He) says, And (remember) when Allah will say (on the

Day of Resurrection): "O 'Isa (Jesus), son of Maryam (fvlary)! Did you say unto men: 'Worship me and
my mother as two gods besides Allah?' " He will say: "Glory be to You! It was not for me to say what
I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in
my inner-self though I do not know what is in Yours; truly, You, only You, are the All-Knower of all
that is hidden (and unseen). Never did I say to them aught except what You (Allah) did command

me to say : 'Worship Allah, my Lord and your Lord.' When Allah (Exalted be He) sent Muhammad

(peace be upon him) with the religion of Islam, He ordered everyone to follow the new religion as it
abrogates all those that preceded it, so anyone who does not follow it is a Kafir (disbeliever)

(Part No. 1; Page No. 39)

in Allah (Glorified and Exalted be He). In Surah Al-A Yaf, Allah (Exalted be He) says, Say (O

Muhammad />JL-^ <ulc alii ,_sJL^): "0 mankind! Verily, I am sent to you all as the Messenger of Allah
- to Whom belongs the dominion of the heavens and the earth. La ilaha ilia Huwa (none has the right
to be worshipped but He). It is He Who gives life and causes death. So believe in Allah and His
Messenger (Muhammad joJLuug a.JLc all I ^1^), the Prophet who can neither read nor write (i.e.
Muhammad yoJLuug q.JLc oil I ^JL^), who believes in Allah and His Words [(this Qur'an), the Taurat
(Torah) and the Injeel (Gospel) and also Allah's Word: "Be!" - and he was, i.e. l Isa (Jesus) son of
Maryam (Mary), p\LuJI Lo^JLc], and follow him so that you may be guided." He (Exalted be He) also

says, <And We have not sent you (O Muhammad pJL-09 oJLc aDl ,_sJL^) except as a giver of glad

tidings and a warner to all mankind Allah (Exalted be He) says, And We have sent you (O

Muhammad pJL^g q.JLc aJJ I ,_jJLs>) : not but as a mercy for the l Alamin (mankind, jinn and all that
exists).) He (Exalted be He) also says, Truly, the religion with Allah is Islam. Allah (Exalted be He)

says, {And whoever seeks a religion other than Islam, it will never be accepted of him, and in the

Hereafter he will be one of the losers. He (Exalted be He) also says. This day, I have perfected

your religion for you, completed My Favour upon you, and have chosen for you Islam as your
religion.>

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Religions are usually named after their prophets, but Islam does not follow such
rule, so what is the meaning of the word "Islam"?

A: Islam is submission to Allah through Tawhid (belief in the Oneness of Allah/ monotheism).

(Part No. 1; Page No. 40)

resignation to Him through obedience, and disavowal of Shirk (associating others with Allah in His
Divinity or worship) and its people.

No religion is known to be named after its prophet with the exception of the religion of the Christians,
It was named after Christ, the son of Maryam (Mary), peace be upon them, after the religion had
been distorted. This name is totally wrong. But every religion can be attributed to its prophet; we can
say: "The religion of Musa (Moses, peace be upon him), the religion of "Eisa (Jesus, peace be upon
him) and the religion of Muhammad (peace be upon him)," in the same way we can say: "Islam is
the religion of such and such a person" and so on.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 41)

Calling for help

The second question of Fatwa no. 11057

Q 2: When a person removes a tooth, he throws it into the sun and says, "Oh Sun! This is
the tooth of a donkey, give me the tooth of a deer!"

A: invoking the sun and appealing to it is a kind of major Shirk (associating others with Allah in His
Divinity or worship). What is mentioned in the question is a type of such major Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13975

Q: Respected shaykh, we would be grateful if you could give us the ruling on the
utterance of the words mentioned below and the following figures, as I found an amulet
with my brother's wife, which her mother gave her to wear as a charm against fear. If
you have any observations about its use,

(Part No. 1; Page No. 42)

please elaborate on them from all aspects. The words written on the amulet are:
(Supplication against fear: Oh fear! Leave this person's body by the honor of our
mother, Hawwa' (Eve) and our father, Adam) .

Give us the ruling on this, may Allah bless you for it!

A: It is not permissible for a Muslim to utter such a supplication or to wear it as a charm against
fear j as such a practice is a sort of Shirk (associating others with Allah in His Divinity or worship).
Also, it is not permissible for a Muslim to invoke by the honor of Hawwa' or Adam. A Muslim has to
supplicate to Allah (Glorified be He) Alone. Allah (Exalted be He) says. And the mosques are for

A I lah (A lone) : so invoke not anyone along with Allah. It was authentically reported that the Prophet

(may peace be upon him) said, If you need assistance, supplicate to Allah Alone for help; and if you

beg, beg of Allah Alone.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 1; Page No. 43)

Appealing to others, not to Allah for Help

Fatwa no. 11775

Q: What is the ruling of Islam on a person relating that one night he was late, and he
found no means of transport to take him home? He was standing near a grocer who told
him that there were no longer any means of transport to take home. Upon that the man
said, "Oh Joseph!" There came a deluxe car driven by a veiled person. The car stopped
beside that person who appealed to Joseph for help. The grocer was astonished with
what happened and tried to find out who the driver was, but he could not. The man who
appealed to Joseph for help got into the car and they drove away. Some people think
that such a person is a righteous person, but others see that such a situation is a type
of superstition and a devilish trick.

We would be grateful if you could elaborate on this, may Allah reward you with the best!

A: Such a practice is a type of appealing to another for help and not to allah, the Exalted; so it is
regarded as a kind of Shirk (associating others in worship with Allah).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The second question of Fatwa no. 15398

Q 2: In the country where I live, a woman who

(Part No. 1; Page No. 44)

does not become pregnant a few months after marriage is taken to the graves or to the
slaughterhouse to hasten pregnancy, as they believe that such a woman is
Mayshuhurah (meaning, she is under a spell out of another woman's entering upon her
without permission). What is the ruling of Islam on such a practice?

A: It is not permissible for a barren woman to visit the graves aiming to become pregnant. This is
because such a practice is a sort of appealing to the dead for help. There can be no doubt that
appealing to the dead for help is a sort of major Shirk (associating others in worship with Allah) and
a false belief. The only one a woman may appeal to in order to become pregnant and for other
needs is Allah Alone. This is because Allay (Exalted be He) says. And your Lord said: "Invoke Me,

[i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your
(invocation). Allah (Exalted be He) also says, so invoke not anyone along with Allah. > Also, it is not

permissible to slaughter cows aiming for a woman to become pregnant, as this is a sacrifice for
other than Allah. Such a practice is a sort of major Shirk (associating others in worship with Allah) in
case it is used to seek the satisfaction of the Jinn (creatures created from fire) and other human
beings. If it is slaughtered to seek Allah's pleasure for the woman to become pregnant, it will be a
Bid "ah (innovation in religion). Anyway, it is not permissible for a Muslim to commit such practices.
Moreover, it is obligatory for the person who did such practices to repent and not do them again,
with the necessity of warning people against such practices.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 45)

Fatwa no. 15852

Q: May Allah reward you with the best, give us the ruling on a religious group in Egypt,
named the Group of Abu Al-^Azayim, which call people to follow the so called "the
reviving Imam," Muhammad Mady Abu Al- x Azayim with regard to the following points:

1. Supplicating to the dead and appealing to them for help as well as invoking the
Prophet (may peace be upon him) and Abu Al-^Azayim in his absence

2. Memorizing and chanting some particular verses of poetry including appeals to and
praises of the family of the Prophet (may peace be upon him)

Give us the ruling on this question, may Allah guide you and us to the right path! Are
those people regarded as Muslims who can lead us in prayers; whose girls we can marry,
and whose food we can eat? Or are they regarded as disbelievers with which we cannot
maintain any of the relations or practices mentioned above?

A: Anyone who invokes Allah and appeals to the dead from among the prophets and other righteous
people, is a Mushrik (one who associates others with Allah in His Divinity or worship) and such major
Shirk (associating others in worship with Allah) draws him out of Islam. Allay (Exalted be He) says,
(And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof;

then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the
Oneness of Allah, polytheists, pagans, idolaters) will not be successful. Such a person is named by

Allah as a disbeliever. Also, Allah (Exalted be He) says, And the mosques are for Allah (Alone): so

invoke not anyone along with Allah.) He (Exalted be He) also says, And indeed it has been revealed

to you (O Muhammad joJL.^ oJLt oft I ,_?JL^), as it was to those (Allah's Messengers) before you: "If
you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will
certainly be among the losers.")

(Part No. 1; Page No. 46)

Allah (Exalted be He) says, And those who take Auliya J (protectors, helpers, lords, gods) besides

Him (say): "We worship them only that they may bring us near to Allah. JJ Verily, Allah will judge
between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a
disbeliever. Allah (Glorified be He) regards them as liars and disbelievers on appealing to others and

not to Allah for help even if they claim that they take such helpers as mediators between them and
their Lord.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20940

Q 2: Some people say, "Oh, my father!", "Oh, so-and-so!" and "Oh, Shaykh so-and-so!"
appealing to them for help; however we do not know whether they utter such words
with the belief that these persons can bring them any benefit or whether they utter
these words without belief in anything. It is worth mentioning that they utter these
words all the time. My question is: Is the person uttering these words regarded as a
Mushrik (associating others in worship with Allah) and practicing major Shirk which
draws a Muslim out of the fold of Islam? Please give us the ruling on this question. May
Allah bless you for it!

A: If a person says such words to a dead or an absent person

(Part No. 1; Page No. 47)

appealing to him for help, this will be considered a form of major Shirk from which the person should
repent. This is because appealing to others instead of Allah (Exalted be He) for help with regard to
the things none but Allah can do, is regarded as a form of major Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fourth question of Fatwa no. 16099

Q 4: In Nigeria there are some societies that believe in the Qur'an and the Prophetic
Sun nan; however, the followers of these societies also have some false beliefs such as
the belief in polytheism, fortunetelling, jugglery, magic and other things. It is worth
mentioning that these practices are done in some Islamic establishments. What should
be done with regard to those people?

A: the meaning of associating partners with Allah (Exalted be He) is to associate idols, righteous
people, deceased people, leaders of some religious groups as partners with Him in worship. This
practice is regarded as a form of major Shirk (associating others with Allah in His Divinity or worship)
which draws a person out of the fold of Islam. This is because Allah (Exalted be He) has ordered His
servants to worship none but Him alone and has forbidden them to worship others or to associate
partners with Him in worship. Allah (Exalted be He) says, Worship Allah and join none with Him (in

worship)) He (Exalted be He) also says, so invoke not anyone along with Allah.)
(Part No. 1; Page No. 48)

In addition, Allah (Glorified be He) rejects the practices of those who associate righteous people as
partners with Him in worship, claiming that such righteous people are their intercessors with Allah
(Exalted be He) who says, And they worship besides Allah things that harm them not, nor profit

them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which
He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they
associate as partners (with Him)! He (Exalted be He) says, So worship Allah (Alone) by doing

religious deeds sincerely for Allah's sake only. Surely the religion (i.e. the worship and the

obedience) is for Allah only. And those who take Auliya J (protectors, helpers, lords, gods) besides
Him (say): "We worship them only that they may bring us near to Allah." Verily Allah will judge
between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a
disbeliever.)

learning, teaching, and practicing magic is considered a form of Kufr (disbelief) in Allah (Glorified and
Exalted be He). Also, learning, teaching and practicing magic draws a person out of the fold of Islam,
as Allah (Exalted be He) says, They followed what the Shayatin (devils) gave out (falsely of the

magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils)
disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut
and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are
only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people
learn that by which they cause separation between man and his wife, but they could not thus harm
anyone except by Allah's Leave. And they learn that which harms them and profits them not. And
indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad
indeed was that for which they sold their ownselves, if they but knew.)

(Part No. 1; Page No. 49)

With regard to jugglery, it is a sort of deception and trickery, as said by Allah (Exalted be He) about

the magicians brought by Pharaoh : their sticks, by their magic, appeared to hirn as though they
moved fast. Thus, it is regarded as a sort of magic, so the ruling that applies to magic also applies
to it.

The Prophet (peace be upon him) regarded magic as a major sin and fortune-telling as a way of
claiming to know the Ghayb which none but Allah (Glorified and Exalted be He) knows. Claiming to
know the Ghayb is one of the practices that nullify one's Islam. Also, it is not permissible for a Muslim
to visit a diviner nor to believe him, as the Prophet (peace be upon him) said, He who visits a diviner

and asks him about anything, his prayers extending to forty nights will not be accepted. (Related by

Muslim). In another Prophetic Hadith: If anyone resorts to a diviner or a soothsayer and believes in

what he says, then he has disbelieved in what was revealed to Muhammad (may peace be upon

him).)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 50)

Appealing to the dead for help

The second question of Fatwa no. 16331

Q 2: What is the ruling on those who put some money as charity in vows boxes that are
placed inside the domed sepulchers of some righteous deceased persons; the ruling on
those who ask for blessings from the deceased persons; the ruling on those who ask for
blessings from deceased persons through applying perfume; and the ruling on those who
circumambulate the graves of righteous deceased persons to obtain blessings from
them? Also, while the music is being played, some people sing some poems including some
words such as: "Give me strength, Shaykh Abdul-Rahim", or "Give me strength, Shaykh
Ibrahim"?

A: Tabarruk (seeking blessings) from the dead is an act of major Shirk (associating others with Allah
in His Divinity or worship that takes the Muslim out of Islam). If they intend to take the deceased as
means to obtain blessings from Allah (Exalted be He), it is a path to Shirk.

Making a vow to the deceased is considered an act of major Shirk. This is because vowing is an act
of "Ibadah (worship); so anyone who dedicate it to any other than Allah (Exalted be He) is a Mushrik
(one who associates others with Allah in His Divinity or worship). Also, it is not permissible to offer
Salah (Prayer) behind someone who asks blessings from the graves, makes vows or offers sacrifices
to them, or asks for the help of those buried in them as such a person is a Mushrik.

Songs and music are Haram (unlawful), as they are forbidden forms of amusement. If such songs
include some words that appeal to the deceased for help and provision, singing these songs is
regarded as a form of major Shirk.

(Part No. 1; Page No. 51)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17457

Q 2: some people invoke the dead when visiting the graves of Al-BaqP and Uhud and
throw money there for their sake. What is the ruling on this practice?

A: Invoking the dead and appealing to therm for help when visiting their graves is regarded as a form
of major Shirk (associating others with Allah in His Divinity or worship) which draws a person out of
the religion of Islam. This is because supplication is the highest kind of all acts of worship. Allah
(Exalted be He) says, And whoever invokes (or worships), besides Allah, any other ilah (god), of

whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in
Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful.) Also,

throwing money on the graves of the dead and offering sacrifices for their sake is one of the worst
types of major Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18672

Q 2: It is common in our societies that some people, particularly the elderly,
(Part No. 1; Page No. 52)

that on rising or sitting down they say, "Oh, my parents!" or "Oh, our Prophet" appealing
to them for help; is the person who utters such words regarded as a Mushrik
(associating others in worship with Allah)? What should be done with those people? May
Allah bless you for it!

A: appealing to the Prophet (peace be upon him) or to one's parents for help on rising and sitting
down is not permissible, as it is a form of appealing to the dead and the absent persons for help. It is
worth mentioning that asking for help is an act of worship for which no one should be appealed to
but Allah (Exalted be He), as appealing to other than Allah (Exalted be He) for help is a form of Shirk.
Therefore, one should avoid the utterance of such words and enjoin others not to utter them. It is
better for a Muslim on rising to say, "Oh, Allah! Help us and make all our affairs easy!" or "Oh,
Merciful! Help us and make all our affairs easy!" and so on. This is because it is Allah Alone Who is
Able to do all things.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17998

Q 1: on supplicating in the Qunut (supplication recited while standing after bowing in the
last unit of Prayer), the Imam says: "Glory be to You wherever You are!" When he was
asked about this supplication, he replied that it is uttered by the angels on praising their
Lord. What is your opinion on this matter?

A: The supplication "Glory be to You wherever You are!" is not mentioned in any authentic
supplications or formulas of Dhikr (Remembrance of Allah) reported from the Prophet (may peace be
upon him). This supplication entails both a real meaning, which is "Glory be to You wherever You are
with Your Knowledge" and a false meaning as adopted by those who believe in the Hulul (a Sufi term
meaning indwelling).

(Part No. 1; Page No. 53)

Therefore, this supplication should be shunned, as it is known in Allah's Purified Shar " (Laws) that a
Muslim should avoid the utterance of supplications that may entail both a real meaning and a false
one as a protection of our religion. It is worth mentioning that in the Qur'an and the Prophetic
Sunnah there are supplications and formulas of Dhikr that one can say without using fabricated ones.
As reported from the Prophetic Sunnah, one can say, "Glory be to my Lord, the Exalted," "Glory be to
my Lord, the Greatest, " "Glory be to the King and the Holy," and other supplications mentioned in
Qur'anic Ayahs (verses) and Prophetic Hadiths.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 1; Page No. 54)

Making a vow to other than Allah

Fatwa no. 11958

Q: I made a vow to offer a sacrificial animal to Shaykh 'Abdul-Rahim Al-Qinawy, but a
righteous friend of mine met me and told me that it is not permissible for me to do so, as
such a practice is regarded as Shirk (associating others with Allah in His Divinity or
worship). Thus, I decided to do nothing until I receive a Fatwa on this question from Your
Eminence. It is worth mentioning that my sons sold the animal I made a vow to slaughter,
but its price is still with me. We would be grateful if you could tell us whether offering
sacrificial animals to such dead shaykhs is Haram (prohibited) or not? If such a practice is
prohibited, what should we do with regards to the vow? We would be grateful if you
could send the reply as soon as possible.

A: It is prohibited to offer a sacrificial animal to the dead shaykh whose name is mentioned above or
to other shaykhs, as offering sacrificial animals is an act of "Ibadah (worship) through which a
Muslim can get closer to their Lord and offering them to other than Allah is regarded as major Shirk
(associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). This is
because Allah (Exalted be He) says: Therefore turn in prayer to your Lord and sacrifice (to Him

only).) Allah (Exalted be He) also says: Say (0 Muhammad): "Verily, my Sa lit (prayer), my

sacrifice, my living, and my dying are for Allah, the Lord of the 'Alaimin (mankind, jinn and all that
exists). He has no partner." It was authentically reported from "Aly (may Allah be pleased with

him) that the Prophet (may peace be upon him) said: The one who sacrifices for anyone besides

Allah is accursed So, you have to turn to Allah with sincere repentance. Also, you should not fulfill

such a vow and give the price of the sacrificial animal to the poor Muslims from among your relatives
and others.

(Part No. 1; Page No. 55)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12996

Q: A person made a vow to slaughter a sheep or a cow for others besides Allah. It is
known that such vow is made for Allah. When this person slaughtered the sheep or cow,
he said "In the Name of Allah"; is it permissible for us to eat from the meat of such an
animal or not? After mentioning the Name of Allah on slaughtering such an animal, does
its meat become pure or impure as he intended to offer it as a sacrificial animal to others
besides Allah?

Give us the ruling on this question, may Allah increase you in knowledge!

A: It is prohibited to make a vow to slaughter a sheep or a cow for others besides Allah. Also, a
Muslim should not fulfill such a vow, as it is an act of disobedience to Allah. It was authentically
reported that the Prophet (may peace be upon him) said: Anyone who vows to obey Allah should

obey Him; and anyone who vows to disobey Allah should not disobey Him. As for the animal offered

as a sacrificial animal to others besides Allah, it is not permissible for a Muslim to eat from its meat
even if the Name of Allah is mentioned on slaughtering it, as it was slaughtered for others besides
Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 56)

Sacrifice for others besides Allah

Fatwa no. 14090

Q: my father slaughtered a sacrifice for a shaykh in our village saying that the sacrifice
was for Allah's sake but the reward was for the shaykh. I refused to eat from the meat
of this sacrifice, but he took an oath that I would eat from it, otherwise he would dismiss
me out of the home. What is the ruling of Islam on such a practice?

A: If the sacrifice your father slaughtered was to get nearer to the shaykh to get a particular benefit,
even if the Name of Allah was mentioned on slaughtering it or another name was mentioned on
slaughtering it, it will not be lawful to you to eat from such sacrifice, as it is slaughtered for others
besides Allah.

If the sacrifice was for Allah's sake and the Name of Allah was mentioned on slaughtering it but the
reward was for the shaykh or others, you can eat from the meat of this sacrifice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

Fatwa no. 14747

Q: A few years ago, we used to commit an act of Shirk (associating others with Allah in
His Divinity or worship) by offering a sacrifice to the dead. Some of us died without
repenting from such a practice though they established Salah (Prayer), observed Sawm
(Fast) and performed Hajj. Our parents and a lot of

(Part No. 1; Page No. 57)

people died without repenting from such a practice though they did so out of their
ignorance.

What is the ruling on this question? As for our dead parents, should we ask Allah's
forgiveness for them? Or should we give money as charity for their sake? As for those
who are still alive, they have received the Islamic ruling on such a practice, but they
refused to act upon it out of ignorance. What is the ruling on these people? Some young
men avoid those people and regard them as disbelievers, taking as evidence that those
people have received the ruling on such practice, but they refuse to act upon it.

A: First: slaughtering for the dead to get nearer to therm and to glorify thern is regarded as major
Shirk; as a sacrifice must be offered to none but Allah. This is because Allah (Glorified and Exalted be
He) says, {Say (O Muhammad />JL-^ tui^ alii ^JL^-): "Verily, my Salit (prayer), my sacrifice, my

living, and my dying are for Allah, the Lord of the l Alamin (mankind, jinn and all that exists). "He

has no partner. And of this I have been commanded, and I am the first of the Muslims.") Allah

(Exalted be He) says, Therefore turn in prayer to your Lord and sacrifice (to Him only). It was

authentically reported that the Prophet (may peace be upon him) said, May Allah's curse be on

anyone who slaughters (a sacrifice) to other than Allah! It is not permissible to ask Allah's

forgiveness for those who died as Mushriks (associating others with Allah in his Divinity or worship)
or give money as charity for their sake, as Allah (Glorified and Exalted be He) says, It is not (proper)

for the Prophet and those who believe to ask Allah's Forgiveness for the Mushrikun (polytheists,
idolaters, pagans, disbelievers in the Oneness of Allah), even though they be of kin, after it has
become clear to them that they are the dwellers of the Fire (because they died in a state of
disbelief).)

(Part No. 1; Page No. 58)

Second: As for the surviving people who offer sacrifices for the dead to get closer to them or to
glorify them, they should be made aware of the ruling on such practices and should be advised in a
n ice way so that Allah may guide them to the right path. If they do not act upon such a ruling and
insist on offering sacrifices for people other than Allah, they should be given three days to declare
their repentance from this major sin. If they do not declare their repentance during the fixed three
days, they should be killed as apostates from the religion of Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Kir

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Fatwa no. 14788

Q: My mother is possessed by Jinn (creatures created from fire); whenever the Jinn
show up or disappear, my mother yawns repeatedly. The Jinn ask my mother to wear
specific gold jewelry, she does. The Jinn also request that pigeons and hens of specific
colors be slaughtered over my mother's head while she is dressed in a white garment
then we, not my mother, are to eat from such birds. We then do so and following the
instructions of the Jinn we throw the bones in the Nile River. It is worth mentioning that
the Jinn command my mother to visit

(Part No. 1; Page No. 59)

the Shrines of Sheikh Abu Al-Su^ud, Al-Sayyidah Zaynab, and Al-Husain every Tuesday.
When my mother does not comply to these commands, the Jinn cause her to fall ill and
she becomes bedridden for long periods of time. What is the ruling on this? Give us a
detailed response please! May Allah reward you with all the best!

A: A person who is possessed by Jinn must not comply with their orders and disobey Allah (Exalted
be He) or commit any act of Shirk (associating others with Allah in His Divinity or worship).
Accordingly, you must not obey the Jinn by slaughtering birds over your mother's head. You must also
not eat from them. Rather, you - as well as all other Muslims - have to ask for Allah's help, seek
refuge with Him, and commit to His Shari"ah (Islamic law). Muslims must not disobey Allah as
disobedience and indulgence in acts of Shirk enable Satan to dominate man. A person thus has to
protect themselves by reciting the Qur'an and Shar "i (Islamic legal) supplications. They may recite
Surah Al-Fatihah, Ayat-ul-Kursi (the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255), Surah
Al-Ikhlas, and thrice Al-Mu "awwidhatayn (Surahs Al-Falaq and Al-Nas). Then a person is to blow in
their hands and rub over their face and the surface of their body as much as they can. A person may
also recite invocations such as: "I seek the protection of Allah's perfect words against any evil from
His creation", "In the Name of Allah with Whose Name nothing on earth or in heaven can do harm.
He is All-Hearing, All-Knowing", and "I seek refuge in Allah's perfect words against any Satan,
disturbances, or worries, and against any censuring eye." It is important to mention that it is not
permissible to visit graves to ask for the Shafa "ah (intercession) of the dead. On the contrary, doing
so is Shirk. Cure is only to be sought through Halal (lawful) means for which I advise you to refer to
the beneficial books of Al-Kalim Al-Tayyib by Ibn Tayrniyah,

(Part No. 1; Page No. 60)

Al-Wabil Al-Sayyib by Ibn Al-Qayyim, and Al-Adhkar by Al-Nawawi. Any righteous person may also
recite the Ayahs (Qur "anic verses) and authentic Dhikr (Remembrance of Allah) mentioned above
and blow on your mother. May Allah grant her immediate recovery.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta^

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16072

Q 1: I had an uncle whose father died a long time ago. My uncle says his father would
offer Salah and observe Sawm, but he used to slaughter sacrifices for people other than
Allah. His father fell ill three months before his death. There was a deep cut in his pubes
which caused him to be confined to bed. During those three months, he would not offer
Salah. He died at the end of those three months. He did not know that a sick person is
not exempt from offering Salah. My uncle wants to know whether it is permissible for him
to offer Hajj for the sake of his dead father or not?

A: If the father of your uncle died without repenting from slaughtering for people other than Allah
and not praying during his illness, he will be regarded a Mushrik (associating others in worship with
Allah in His Divinity or worship) and it will not be permissible to perform Hajj for his father. This is
because Allah (Glorified and Exalted be He) says. But if they had joined in worship others with Allah,

all that they used to do would have been of no benefit to them. The Prophet (may peace be upon

him) also said. The step right before becoming a Kafir (disbeliever) and a Mushrik is the

abandonment of Salah (prayers).

(Part No. 1; Page No. 61)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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Fatwa no. 17485

Q: My two uncles and I lived in the same house for about fifty years. After a period of
time, my uncles moved to other new houses. I lived in the house with my family. I bought
the shares of my uncles and the house has become my own property.

Respected shaykh, ever since my uncles and my father lived in this house, there had
been a sacrifice slaughtered inside the house and its meat would be distributed among
the people of the village. My uncles and I do not know who initiated it or the reason for
such a sacrifice

except that one year the cattle we possessed were inflicted with some diseases. As a
result, one of my uncles went to a soothsayer to find the reason for such an affliction.
The soothsayer told him that a sacrifice should be slaughtered inside the house provided
that the blood of such a sacrifice was poured down from the second floor onto the first
floor where the cattle were kept. Moreover, she told them that they had to

(Part No. 1; Page No. 62)

follow this practice every year. Some years later, I was wandering in a remote region
where I met a soothsayer who told me that my family slaughtered a sacrifice in such and
such house located in such and such region. She then described some features of the
house, a matter that caused me to believe her. She finally told me that I had to
slaughter such a sacrifice as in case I did not slaughter it, my family and property might
be harmed. Thus, I slaughter such a sacrifice every year in the place she told me about.
Please note that this house is no longer inhabited. I am obliged to go to the deserted
house to slaughter the sacrifice. My sons advised me that it is not permissible for me as
a Muslim to do so, as such a sacrifice is prohibited, but I fear that harm may inflict my
children or property due to me not slaughtering such a sacrifice. What should I do now?

A: Such a sacrifice slaughtered in the house mentioned above is a sort of Shirk (associating others in
worship with Allah) as it is slaughtered to get closer to the Jinn (creatures created from fire) to avoid
their evil. Thus, it is not permissible for you to do such an act. Moreover, you have to turn to Allah
with sincere repentance from this practice. You have to be sure that none but Allah (Exalted be He)
can benefit or harm a human being. Others can neither benefit nor harm a human being. This is
because Allah (Exalted be He) says. Say: 'Tell me then, the things that you invoke besides Allah ? if

Allah intended some harm for me, could they remove His harm? Or if He (Allah) intended some
mercy for me, could they withhold His Mercy?" Say: 'Sufficient for me is Allah; in Him those who
trust (i.e. believers) must put their trust. )"}

(Part No. 1; Page No. 63)

Allah (may He be Exalted and Glorified) says, Say (0 Muhammad yoJL^g zlJjz qJJl ^JL^-): "Verily, my
Salat (prayer), my sacrifice}, <rny living, and my dying are for Allah, the Lord of the l AlamTn
(mankind, jinn and all that exists).) {"He has no partner. And of this I have been commanded, and I
am the first of the Muslims." Allah (Exalted be He) says, Verily, We have granted you (O

Muhammad joJL.^ oJLc aJJl ,_sJL^) Al-Kauthar (a river in Paradise).} ^Therefore turn in prayer to your
Lord and sacrifice (to Him only). Also, the Prophet (may peace be upon him) said, Allah has cursed
the one who slaughters (a sacrifice) to anyone other than Allah (Related by Muslim in his Sahih
(authentic) Book of Hadith from the Hadith reported by "Aly (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 17375

Q 2: What is the ruling on slaughtering a sacrifice for a guest since Allah (Exalted be He)
says, {and that on which Allah's Name has not been mentioned while slaughtering, (that which has

been slaughtered as a sacrifice for others than Allah) ?

A: slaughtering a sacrifice for a guest is lawful as long as Allah's Name is mentioned on slaughtering
it. The idea that it is offered to others besides Allah is totally wrong, as the slaughterer does not
intend to slaughter it to get nearer to the guest, but he slaughters it

(Part No. 1; Page No. 64)

and Allah's Name is mentioned while slaughtering just to offer it as food to the guest. It is like the
animal you slaughter to feed your family.

Permanent Committee for Scholarly Research and Ifta"

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Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

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Q3: Is it permissible to pray behind a person who eats the meat of animals slaughtered
for anyone other than allah and yet claims to have pronounced the Name of Allah at the
time of slaughtering?

A: Offering Salah behind a person who slaughters animals for anyone other than Allah such as Jinn
is not valid, even if he mentions Allah's Name when slaughtering the animals. This is an act of Shirk
(associating others with Allah in His Divinity or worship) and this person's Salah is not valid, because
he is a Mushrik (one who associates others with Allah in His Divinity or worship) and so is the Salah
of any person who slaughters animals for other than Allah (Exalted be He), even if they mention
Allah's Name before slaughtering. Allah (Exalted be He) informs us of this in His Statement: (on

which Allah's Name has not been mentioned while slaughtering). According to the statement of the

Prophet (peace be upon him), The reward of deeds depends upon the intentions and every person

will get the reward according to what he has intended. This person has slaughtered the animal to

draw closer to the Waliy, Jinn or any other being, such as angels, idols and the like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

ngdorn of Saudi Arabia

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The second question of Fatwa no. 18447

Q 2: Is it permissible to eat from the meat of animals slaughtered (in sacrifice) for the
sake of any Waliy (pious person) like Abdul-Qadir Al-JJilany or any other person, since
such

(Part No. 1; Page No. 65)

banquets are widespread in our country? We would like to know the ruling of Sharp ah
(Islamic Law) on them.

A: The animals slaughtered to draw nearer to the Awliya 1 (pious people), Jinn (creatures created
from fire) or Satans; those on which names other than Allah's Name are pronounced upon
slaughtering are not permissible to eat, for Allah (Exalted be He) says. Eat not (O believers) of that

(meat) on which Allah's Name has not been pronounced (at the time of the slaughtering of the
animal)) And {Forbidden to you (for food) are: Al-Maitah (the dead animals- cattle- beast not

slaughtered), blood, the flesh of swine, and that on which Allah's Name has not been mentioned
while slaughtering Thus, slaughtering for other than Allah (Exalted be He) is a form of major Shirk

(associating others with Allah in His Divinity or worship), such as slaughtering for Shaykh Abdul-Qadir
Al-Jilany or Al-Badawy or any other person.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19769

Ql: It is customary for our fellow Bedouins that when someone builds a new house or
buys a new car, he slaughters an animal. It is believed that this will protect the house or
the car against destruction or envy. When we advise people, they say it is a charity.

A: It is not permissible to slaughter an animal with such intention. Moreover, if the person slaughters
it intending to draw closer to the Jinn to ward off their harm, it will be considered an act of major
Shirk (associating others with Allah in His Divinity or worship).

(Part No. 1; Page No. 66)

Allah (Exalted be He) states. Say (O Muhammad yoJL^j oJLc all I jJL^): "Verily, my Salat (prayer),

my sacrifice, my living, and my dying are for Allah, the Lord of the Thiamin (mankind, jinn and all that
exists).) <He has no partner.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20786

Q: on slaughtering a sacrificial animal, some people turn their sacrifice to the direction of
the west. They may also slaughter at places where other people slaughter their
sacrifices for other than Allah. Is it permissible for us to eat from the meat of their
sacrifices?

A: Slaughtering an animal is an act of worship that must be devoted sincerely for the Sake of Allah
Alone. It is not permissible to slaughter an animal for other than Allah, or in places where others
slaughter their animals for other than Allah. Therefore, Allah prohibits eating from the meat of the
animals slaughtered on Nusub (stone-altars) even if Allah's Name has been mentioned before
slaughtering them. Also, Allah forbids the believers to do this, as Nusub were stone-altars round the
Ka "bah where the Arabs used to slaughter their animals for other than Allah. Subsequently, it is not
permissible for the believer to slaughter animals in the places where other people slaughter theirs for
other than Allah. This implies acting like them and, you may be influenced by their false beliefs. The
meat of the sacrifices slaughtered at these places

(Part No. 1; Page No. 67)

is unlawful and it is not permissible for you to eat from it.

You must slaughter the sacrificial animal in a place where no one slaughters for other than Allah or
commits prohibited acts. The slaughtering should be done solely for the Sake of Allah Alone and you
should mention the Name of Allah before this. It is Mustahab (desirable) for one to face Qiblah
(direction faced for Prayer towards the Ka "bah) and turn the sacrifice towards the Qiblah because it
is the noblest direction. It is Mustahab to face the Qiblah when offering an act of worship, unless
there is proof otherwise. It is highly Mustahab (desirable) to face the Qiblah while slaughtering a
Hady (sacrificial animal offered by pilgrims) or Ud-hiyah (sacrificial animal offered by non-pilgrims). It
is reported from " Aishah (may Allah be pleased with her) that the Prophet (peace be upon him)
stated, <Offer sacrifices (for the sake of Allah) willingly. Every Muslim that directs his sacrificial

animal towards the Ka"bah, its blood, excretions, and wool shall be converted into good deeds in his
account on the Day of Judgment. He also used to say, Spend a few of your money and you will take

a great reward. This Hadith is narrated by "Abdul-Razzaq in the book (Musannaf "Abdul-Razzaq

vol.4, p. 3SS) and Al-Tirmidhy, Ibn Majah, and Al-Bayhaqy reported the like of it. This Hadith, even if
scholars of Hadith say its Sanad (chain of narrators) is weak, can be acted upon in issues of good
deeds. It supports the previously mentioned proofs. Therefore, Ibn "Umar and Ibn Sirin see that it is
Makruh (reprehensible) to eat from the meat of the sacrifice that is turned to a direction other than
the Qiblah. If one just mentions Allah's Name while the sacrifice is not turned towards Qiblah, one
leaves the preferable practice but the act will be acceptable. This view is adopted by Al-Qasim ibn
Muhammad, Al-Nakha"y, Al-Thawry, Ibn Al-Mundhir, and others.

(Part No. 1; Page No. 68)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21405

Q: I have an old-aged female relative who is accustomed to slaughter a black male goat
every year. She thinks that if she does that, some of her diseases will be cured.
Whenever she is asked about the reason for doing this, she answers that it is a Sadaqah
(voluntary charity). Her children also support her in doing this. Please advise us on the
ruling of this act.

A: Slaughtering based on this belief along with determining a certain color for the slaughtered
animal at a specific time is not permissible. This is because believing that such an act cures diseases
is a corrupt belief. If the slaughtered animal is intended for the Jinn (creatures created from fire) or
Satan j this will be an act of major Shirk (associating others with Allah in His Divinity or worship).
Therefore, you should advise this woman or any other person acting the same way to abandon that
and repent to Allah (Exalted be He) for doing it, for Allah (Glorified and Exalted be He) is the Only
One Who removes distresses and prevents diseases. Allah (Exalted be He) says. Say: "Tell me then,

the things that you invoke besides Allah ? if Allah intended some harm for me, could they remove His
harm? Or if He (Allah) intended some mercy for me, could they withhold His Mercy?" Say: 'Sufficient
for me is Allah; in Him those who trust (i.e. believers) must put their trust. )")

(Part No. 1; Page No. 69)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Fatwa no. 20447

Q: What is the Islamic ruling on people who slaughter a sacrificial animal on the Day of
l Arafah (9th of Dhul-Hijjah) on a regular oasis, even when they are not performing Hajj?
They call this sacrifice, ■Trafah" and perform the slaughter with the intention of doing so
on behalf of one of their deceased relatives, such as a parent, a son, a daughter, or a
sibling.

A: The habit of slaughtering a sacrifice on the Day of 'Arafah as an act of drawing closer to Allah is
not permissible, because it is a Bicfah (innovation in religion), whether the people intend to dedicate
the Thawab (reward from Allah) for it to their deceased relatives or any others. This is because
there is no Shar'y (Islamic legal) evidence for such a practice and the Prophet (peace be upon him)
said : Anyone who does an action which is not in accordance with this matter of ours (Islam) will

have it rejected.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 70)

Fatwa no. 18996

Q: Our tribe lives in a village to the south of Ta J if, whose population is more than 200
people. We give Sadaqah (voluntary charity) every Ramadan by slaughtering a young
calf, which all the male members of the tribe pay for. We divide the meat up and give it
to the poor and the rest we distribute equally amongst the tribe. When we asked some
of the elders about this tradition, they told us that it started in the time of our
grandfathers, 50 years ago. The chief of our tribe at that time went to see some
soothsayers, who told him that he had to slaughter a calf every Ramadan for the Sake of
Allah (Exalted be He). They said this because the people from our village had killed
someone without a just cause, and they all then died, apart from a few of them; no more
than nine people remained. This sacrifice was to be a Kaffarah (expiation) for that. From
then on, the people of our tribe have continued to offer this sacrifice every year. Please
guide us in this matter, knowing that we only slaughter for Sake of Allah (Exalted be He)
and do not intend anything other than that.

A: It is not permissible for you to continue practicing this tradition, in fact it is Wajib (obligatory) on
you to abandon it and make Tawbah (repentance to Allah) from it, because it is considered an act of
Jahiliyyah (the pre-Islamic time of ignorance) and is based on the advice of soothsayers, it is not
permissible to go to soothsayers or believe in them, as the Prophet (peace be upon him) said,
"Anyone who goes to a soothsayer and believes what they say has disbelieved in what was revealed

to Muhammad. " (peace be upon him).

What is Wajib, if someone is deliberately assaulted and killed, is Qisas (just retaliation)

(Part No. 1; Page No. 71)

for the dead person, unless their family forgive it in return for paying Diyah (blood money) or for
nothing in return. If the death was accidental, it is Wajib for the Diyah to be paid by the murderer's
kin to the family of the murdered person, unless they excuse it. In addition, the Kaffarah that should
be made for killing a soul is by freeing a believing slave. If this is not possible, Sawm (Fast) should
be observed for two successive months. This is the Shar'y (Islamic legal) ruling which prescribes the
obligatory action in case of killing without a just cause, which you should refer to the Sharrah
(Islamic law) court. As to what you mentioned, this is one of the rulings of Jahiliyyah which you must
stop performing.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Chairman

Kir

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(Part No. 1; Page No. 72)

Ruqyahs and Amulets

Fatwa no. 18450

Q: Nowadays there are many people who pretend to have medical skills or knowledge,
although they are not physicians recognized by the Ministry of Health. In view of the
danger of this group to the Islamic 'Aqidah (creed), I would like to hear the opinion of
the Din (religion of Islam) on

those who claim to treat people with the Qur'an and Sunnah (whatever is reported from
the Prophet), who examine men and women who are ill, diagnose their illnesses, and
prescribe treatments for them. They recite over water, honey, etc. for them, even
though they do not know the fundamentals of the Din or the proper way of acting upon
Qur J an and Sunnah? To give an example, I heard an audio cassette tape by a shaykh,
who was saying that the treatment for anxiety is that the patient should read a Juz J (a
30th of the Qur'an) every day and the Tafsir (explanation) of it by Ibn Kathir. How can
the basis for this be from the Qur'an or Sunnah?

A: it is permissible to perform Ruqyah (reciting Qur'an and saying supplications over the sick seeking
healing) for someone who is physically or psychologically ill, suffering from the evil eye, or other
reasons. This is permissible, as long as nothing other than the Qur'an or authentically reported Du'a's
(supplications) are used. This should be done by someone who is known to have sound 'Aqidah,
abides by the Shar'iah (Islamic law), and is knowledgeable about medical matters relating to
treatment

(Part No. 1; Page No. 73)

with Mubah (permissible) methods.

Al-Hafizh Ibn Ha jar (may Allah be merciful with him) said: "The Ijma' (consensus of the scholars)
agrees that it is permissible to recite Ruqyah under the fulfilment of three conditions:

1. It should be the Words of Allah (Exalted be He) or His Names and Attributes.

2. It should be performed in Arabic or another understandable language.

3. It should be believed that the Ruqyah is not effective in itself, but only according to what Allah
(Exalted be He) predestined.

There is a difference of opinion regarding the conditions, but the preponderant opinion is that the
conditions mentioned above have to be met. In "Sahih Muslim", there is a Hadith on the authority of
l Awf ibn Malik (may Allah be pleased with him) who said, We used to perform Ruqyah (saying

supplications over the sick seeking healing) in Jahiliyyah (pre-Islarnic time of ignorance) and so we
asked, "O Messenger of Allah! What is your opinion about that?" He (peace be upon him) said,
"Present to me your Ruqyahs; there is nothing wrong with Ruqyah so long as it does not involve any
Shirk (associating others with Allah in His Divinity or worship). "}

There is also a Hadith on the authority of Jabir: The Messenger of Allah (may peace be upon him)

prohibited Ruqyah, so the people of 'Arnr ibn Hazrn came to the Messenger of Allah (peace be upon
hirn) and said, u O Messenger of Allah! We have a Ruqyah that we use for curing the sting of the
scorpion, but you have prohibited Ruqyah." They then recited it to him, and he said, "I do not see
anything wrong in it; anyone of you who can benefit his brother let hirn benefit hirn.")

Some scholars have adhered to the generality of this Hadith and thus permitted every Ruqyah that
has been tried and proven beneficial, even if its meaning is not understood; but the above-mentioned
Hadith narrated by 'Awf shows that that any Ruqyah that leads to Shirk must be prohibited, and any
Ruqyah whose meaning is not understood it cannot be guaranteed that it will not lead to Shirk, and
therefore, as a precautionary measure, should not be used. The third condition must be met."

(Part No. 1; Page No. 74)

("Al-Fath", vol. 10, p. 195)

Even if the recitations whose meanings are unintelligible do not lead to Shirk they will open the door
to charlatans and justification for the practices of sorcerers, Mubtadrs (those who introduce
innovations in religion), and quacks.

As for those who claim that they know the Ghayb (the Unseen) or who conjure up the Jinn (creatures
created from fire) and their like from among the charlatans or the ignorant, whose reality or way of
treatment is obscure, it is not permissible to go to them, ask them about anything, or receive their
treatment. This is because the Prophet (peace be upon him) said, ("Anyone who goes to a diviner

and asks them about something, their Salah (Prayers) will not be accepted for forty nights."}

(Related by Muslim) He (peace be upon him) also said, "Anyone who goes to a diviner or a

soothsayer and believes in what they say has disbelieved in what was revealed to Muhammad."

(peace be upon him). (Related by Ahmad and Ahl-ul-Sunan [authors of Hadith compilations classified
by jurisprudential themes] with a good Sanad [chain of narrators])

There are other Hadith on this subject that all show that it is Haram (prohibited) to consult diviners
and soothsayers and believe in them. They are people who claim to have knowledge of the Ghayb,
who seek the help of the Jinn, or do certain actions or behave in a way that indicates this. Regarding
such people and their like, the Prophet (peace be upon him) said in a well-known Hadith, related by
Imam Ahmad and Abu Dawud with a good Sanad, on the authority of Jabir (may Allah be pleased
with him) who said, (The Messenger of Allah (peace be upon him) was asked about Al-Nashrah

(undoing a spell by means of another spell). He (peace be upon him) replied, "This is the work of
Satan. ">

Scholars explained that Nashrah is the undoing of magic by means of magic that was practiced in
Jahiliyyah, and under its heading falls any treatment sought from soothsayers, diviners, liars, and
charlatans.

(Part No. 1; Page No. 75)

However, the Prophet (peace be upon him) used to recite Ruqyah for his Sahabah (Companions). An
example of this is the Hadith narrating that the Prophet (peace be upon him) used to say: "Our Lord

Allah Who is in heaven, Holy is Your Name, Your Decree is in heaven and on earth; as Your Mercy is
in heaven, make Your Mercy on earth. Forgive us our sins and errors. You are the Lord of the good;
bestow mercy from Your Mercy, and healing from Your Healing on this pain that it be cured.") And

the person would recover.

Another example of an Islaimically permissible Du'a J is: "In the Name of Allah, I recite Ruqyah over
you (to heal or protect you) from everything that is harming you, from the evil of every soul or

envious eye. May Allah heal you. In the Name of Allah, I recite Ruqyah over you. " And: '"Remove the

harm, O Lord of mankind! Grant healing, for You are the Healer. There is no healing but Your
healing; a healing that leaves no ailment.")

It is also permitted for someone to place their hand on the part of their body that is painful and say:
u In the Name of Allah (three times). I seek refuge with Allah's Glory and Power from the evil that I

find and am wary of (seven times)." (Related by Muslim in his "Sahih [Book of Authentic Hadith]")

There are also many others.

As for writing Ayahs (Qur'anic verses) or Adhkar (invocations) for a sick person to wear, this is not
permissible, according to the most correct scholarly opinion, because the Prophet (peace be upon
him) forbade this saying, <"Incantations, amulets and love-charms are Shirk." Lawful forms of

Ruqyah are exceptions from this rule.

As for blowing on water, if this is done to bless the water with the saliva of the blower, it is Haram
and one of the means to Shirk, because human saliva does not give blessings or cure illnesses. It
was only the saliva of the Messenger (peace be upon him) whose blessing was sought.

(Part No. 1; Page No. 76)

In regard to blowing while making Du'a J or reciting Qur'an, for example, Surah Al-Fatihah, there is
nothing wrong with this, for Al-Fatihah is the best Ruqyah for a sick person. The Sahabah of the
Prophet (peace be upon him) did this when they performed Ruqyah for a man who had been stung
and Allah cured him. When they told the Prophet (peace be upon) about it, he (peace be upon him)
approved it, saying, u You did the right thing." This has, therefore, been tried and is beneficial, with
the Permission of Allah. The Prophet (peace be upon him) used to blow in his palms when he went to
bed, and recite: Say (O Muhammad /jJL^g oJLc aDl jJL^-): "He is Allah, (the) One.), <Say: "I seek

refuge with (Allah), the Lord of the daybreak, , and Say: "I seek refuge with (Allah) the Lord of

mankind,) He (peace be upon him) would then wipe his face and whatever parts of his body he could

reach three times.

Concerning what is mentioned in the question regarding the treatment for anxiety and that a person
has to recite one Juz J of the Qur'an and the Tafsir of it by Ibn Kathir, this has no origin in the Sharrah
(Islamic law), although the whole of the Qur'an is a Ruqyah that Allah benefits people with.

However, specifying certain Ayahs to be used as Ruqyah for some illnesses, without any evidence for
it, is not permitted. All the Qur'an is full of goodness and is a remedy for the believers. As mentioned
above, Surah Al-Fatihah is the greatest Surah that can be recited for healing.

It must be born in mind that the Q_ur J an was not revealed to treat physical illnesses only; rather, it
was revealed for serious reasons and important matters: to be a warning to existence, a source of
guidance to Allah's Straight Path and a criterion to judge between people concerning that over which
they used to differ, and to warn against slipping into the path of Kufr (disbelief) and Kafirs
(disbelievers). Through it also Allah helps His believing servants attain cure from any spiritual or
physical disease.

(Part No. 1; Page No. 77)

He (Exalted be He) says: Say: "It is for those who believe, a guide and a healing." And: And We

send down of the Cjur'an that which is a healing and a mercy to those who believe (in Islamic
Monotheism and act on it), and it increases the Zalimun (polytheists and wrong-doers) nothing but
loss.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

rvgdom of Saudi Arabia

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Fatwa no. 19304

Q 1: It is narrated in Sahih Al-Bukhari on the authority of *Aishah (may Allah he pleased
with her) that the Prophet (peace be upon him) used to say to the patient: In the Name of Allah,

the dust of our land and the saliva of some of us would serve as means whereby our patient will be
cured with the Will of Allah. The question is: Does the saying "with the saliva of some of us"

indicate singling out some people and excluding others? I hope Your Honor will point out
the correct way to apply this Hadith.

A: The Hadith is interpreted according to its apparent meaning, the person performing the Ruqyah
(reciting Qur'an and supplications over the sick as a cure) would wet his finger with his saliva and
touch the dust with it, then wipe with this finger the place of pain reciting this Du "a 1 (supplication).

(Part No. 1; Page No. 78)

The majority of scholars are of the opinion that this way of performing Ruqyah is general in terms of
the person who does it and the land where it is done. However, some said that this is particular to
the Messenger of Allah and the land of A l-Madinah. It seems that the first opinion is the most
preponderant, because there is no evidence that indicates that this way was restricted to the Prophet
(peace be upon him). And Allah knows best.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

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Q 2: We notice that by reciting certain Ayahs (Ayah (Qur'anic verses) for patients, they
tend to be affected by them. Should we recite these Ayahs even if it has not been
reported that the Prophet (peace be upon him), his Sahabah (Companions of the
Prophet), or any of the Salaf (righteous predecessors) ever did this, or should we only
adhere to authentic reports in this issue?

A: The whole Noble Qur'an provides guidance and remedy. Allah (Exalted be He) says: Say: "It is

for those who believe, a guide and a healing." He (Glorified be He) says: And We send down of the

Qur'an that which is a healing and a rnercy to those who believe (in Islamic Monotheism and act on
it)) The preposition "of mentioned in this Ayah, for expressing kind, denotes that the Qur'an itself is

remedy and mercy; it does not denote here just some or parts of its whole. Based on this, seeking
healing by all Ayahs in the Qur'an is permissible, but this does not disregard the special merits and
influence of some Ayahs as mentioned in authentic Hadiths.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 79)

The first question of Fatwa no. 20385

Q 1: is it permissible for a person to write the Name of Allah, erase it with water, and
then drink the water when asking Allah (Glorified be He) for a certain need?

A: We do not know of any Shari "ah-based evidence that proves the permissibility of this practice. A
person is permitted to supplicate to Allah (Glorified and Exalted be He) with Islaimically acceptable
Du "a 1 (supplications). It is better to refer to the following books for Du "a 1 ; Al-Adhkar for Al-Nawawy,
Al-Wabil Al-Sayyib for Ibn Al-Qayyirn, "Amal Al-Yawm wal-Laylah for Al-Nasa'y, and Jami" Al-Usul.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16063

Q 1: every night, I feel that my entire body is tied and this lasts for around three
minutes, or less. Some of the brothers say that I am possessed by Jinn. How can I rid
myself of this?

I hope that Your Honor will explain how I can treat this possession as it causes me to
have doubts regarding Allah (Glorified and Exalted be He).

(Part No. 1; Page No. 80)

A: The remedy is to recite Ayat-ul-Kursy (the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah,
2 :255) one time. Surah Al-Ikhlas Say (O Muharnrnad p±-^<$ oJLc oil I jJL^?): "He is Allah, (the) One.

Surah Al-Falaq Say: "I seek refuge with (Allah), the Lord of the daybreak, and Surah Al-Nas <Say:

"I seek refuge with (Allah) the Lord of mankind, three times. The Prophet (peace be upon him) said

that whoever recites Ayat-ul-Kursy once before going to bed, there will be a guardian appointed over
him from Allah who will protect him during the night, and Satan will not be able to come near him
until morning. It is authentically reported that the Prophet (peace be upon him) taught some of his
Companions to recite the three Surahs when going to bed. He (peace be upon him) stated, (It will

suffice you in all respects.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 16685

Q 1: A young man asks: "I suffer from a big problem; when I go to bed I feel that
something controls me and makes me unable to move or even speak. My heart then
begins to hurt and I hear strange sounds such as waves, cries, etc. This feeling
continues for some period. It then stops so I go to another room but the same suffering
restarts and persists until the break of dawn. It is worth mentioning that such a problem
only takes place when I go to bed at night. I do not know what to do. Upon having this
suffering I read

(Part No. 1; Page No. 81)

Qur^an, Al-Mu ^awwidhatayn (Surahs Al-Falaq and Al-Nas), and Ayat-ul-Kursy (the
Qur'anic Verse of Allah's Chair, Surah Al-8aqarah, 2:255) but this does not change the
situation. 0 Shaykh! How can I get rid of my suffering? Answer and advise me quickly
please!"

A: We ask Allah to grant you and us recovery from all diseases. However you should not surrender
to whispers and delusions of Satan. Openly, your suffering is all due to the evils of Satan. A person
can defend themselves against such cheating by trusting Allah as well as having firm "Aqidah
(creed), and strong determination. You have to recite Dhikr (Remembrance of Allah), reciting the
Glorious Cjur'an, reading Wird (portion of Qur'an recited with consistency), and making
Du "a' (supplication) in the morning and at night. A very special recitation is to read Ayat-ul-Kursy
upon going to bed for it is reported that the Prophet (peace be upon him) said in the Hadith Sahih
(authentic Hadith): When a person recites it (Ayat-ul-Kursy) on going to bed, Allah assigns an angel

to protect them and Satan does not approach them until the morning. > You may also recite the

Surahs (Qur'anic chapters) of [Surah Al-Ikhlas] Say (0 Muhammad joJL-ug <lJ£ oDl ,_sJL^): "He is

Allah, (the) One. and [Surah Al-Falaq] Say: "I seek refuge with (Allah), the Lord of the daybreak, t

and [Surah Al-Nas] Say: "I seek refuge with (Allah) the Lord of mankind, three times upon going to

bed and after offering Fajr (pawn) and Maghrib (Sunset) Prayers after concluding the recommended
Dhikr. I advise you also to say upon going to bed: "I seek the protection of Allah's perfect words
against any evil that may spur from His creation" and "In the Name of Allah with Whose Name
nothing on earth or in heaven is harmful. He is All-Hearing, All-Knowing." three times. Finally, you are
to rejoice at the good expectation that your suffering will be removed and you will be safe. This
consequence is asserted as long as you truthfully do your best to struggle with Satan by virtue of the
strength of Iman (Faith), sincerity, and Tawakkul (putting one's trust in Allah). Allah (Glorified be He)
says:

(Part No. 1; Page No. 82)

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from
every difficulty).) <And He will provide him from (sources) he never could imagine. And whosoever
puts his trust in Allah, then He will suffice him. May Allah be merciful with us all! Amen.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19022

Q: When the Messenger (peace be upon him) was asked about the seventy thousand
people who would be made to enter Paradise without rendering any account, he said:

<They are the ones who neither practice Ruqyah nor ask others to practice it, nor treat themselves by

branding (cauterization) or see evil ornens in things. Indeed, they used to put their trust (only) in
their Lord. (Related by Ahmad)

According to another narration, he adds: "They do not practice Ruqyah. " Refer to Tafsir

(explanation/ exegesis of the meanings of the Qur'an) of Ibn Kathir (vol. II). Commenting
on the Ayah (Qur'anic verse) that reads: You [true believers in Islamic Monotheism, and real

followers of Prophet Muhammad yoJL^g oJLc -pJJI jJL^) and his Sunnah] are the best of peoples.

Imam Al-Hafizh ibn Ha jar mentioned a part of the Hadith related on the authority of
x Imran ibn Husayn : There is no Ruqyah (reciting Qur'an and supplicating over the sick seeking

healing) better than that which is said as a treatment for an evil eye or (a sting of) a venomous
animal.) In Muslim on the authority of Yusuf ibn * Abdullah ibn Al-Harith on the authority

of Anas who said: The Messenger of Allah (peace be upon him) allowed applying Ruqyah to

dispel the influence of the evil eye, a poisonous sting, and to cure small pustules. >

The question is: what is the meaning of: "They neither practice Ruqyah nor ask others to
practice it." in the first narration? Is applying Ruqyah exclusive to the evil eye, the sting
of a poisonous animal, and small pustules?

(Part No. 1; Page No. 83)

A: It is authentically narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) and other Hadith compilations on the authority of Ibn "Abbas that the Prophet (peace be
upon him) said at the end of the Hadith regarding those who will enter Paradise without being called
into account or facing torment: They are the ones who do not see evil omen in things or treat

themselves through branding (cauterization) or requesting Ruqyah from others. Indeed, they used to
put their trust (only) in their Lord. This is the narration of Al-Bukhari (vol. 7, p. 26.). It is also related

by Imam Ahmad in his Musnad (Hadith compilation) on the authority of Ibn Mas "ud (vol. 1, pp. 401-
403) in a similar wording.

As for the narration of Muslim and other scholars of Hadith that mentioned, "Those who do not
practice Ruqyah," Shaykh-ul-Islam Ibn Taymiyyah (may Allah be Merciful to him) commented: "The
phrase "and they do not practice Ruqyah" which is mentioned in the Hadith is a mistake on the part of
the narrator, and the Prophet (peace be upon him) did not say that. Rather, when he was asked
about Ruqyah, he said: He who is competent amongst you to benefit his brother should do so.> The

Prophet (peace be upon him) also said: There is no harm in practicing Ruqyah as long as it does not

involve Shirk (associating others with Allah in His Divinity or worship). Moreover, Jibril (Gabriel)

applied Ruqyah to the Prophet (peace be upon him) and the Prophet (peace be upon him) applied it
to his Companions.

The Hadith addresses those who ask people to give them Ruqyah, for a Ruqyah seeker tends to be

attached to the giver of Ruqyah; it is known that a sick person clings to anything that might contribute
to his recovery.

(Part No. 1; Page No. 84)

Hence, the sick person irn mediately meets the orders of the practitioner of Ruqyah even if the former
is not convinced with them. In this case he does not totally put his trust in Allah. Thus, Allah's
Messenger described the seventy thousand people who would be made to enter Paradise without
rendering any account or facing any torment as they folly put their trust in Allah, since they do not
request others to give them Ruqyah, nor do they use cauterization, or see bad omens in things.
Instead, they repose their trust in their Lord Allah. In doing so, they combine both perfect and infinite
patience over afflictions and hardships as well as putting trust folly in Allah Alone and attaining His
Pleasure and Reward. In fact, this does not contradict the act of utilizing the available means; they
leave that as a sort of submission to the Divine Decree, finding pleasure in afflictions and realizing the
perfect Tawh id (belief in the Oneness of Allah/ monotheism). Putting foil trust in Allah (Glorified be
He) along with seeking treatment, utilizing the available means and applying Ruqyah - all do not
hinder putting one's trust in Allah, even Islam orders Muslims to practice Ruqyah with the belief that
Allah is the Beneficent, the One Who can cause harm and the Creator of the means and the causes.
A Muslim must believe that Allah has placed a remedy for every malady, as the authentic Sunnah
states.

The Prophet (peace be upon him) encouraged Muslims to practice Ruqyah against the evil eye and
the sting of poisonous animals, saying: There is no Ruqyah (reciting Qur'an and supplicating over

the sick seeking healing) better than that which is said as a treatment for an evil eye or (a sting of) a
venomous animal, but this does not mean Ruqyah is restricted to these two reasons.

Al-Khattaby said in 'Ma"alim Al-Sunan' (vol. 4, p. 210): "It does not cancel the permissibility of
practicing Ruqyah to treat other diseases and pains; it means that Ruqyah is more appealing and
beneficial from evil eye and poison. Such a style of speaking is common among people, since it is
authentically reported that the Prophet, (peace be upon him) gave Ruqyah

(Part No. 1; Page No. 85)

to some of his Companions to treat them from pains. Also, it is narrated on the authority of Abu Bakr
ibn Sulayman ibn Abu Hathmah that Al-Shifa' bint "Abdullah said: One day, Allah's Messenger

(peace be upon him) entered upon me while I was sitting with Hafsah (may Allah be pleased with
her) and said: "It will be a good thing if you teach Hafsah Ruqyah from small pustules as you taught
her writing. " (Related by Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential

themes) and Imam Ahmad in his Musnad (Hadith compilation) (vol. 6, p. 372))

It is authentically narrated on the authority of "Aishah (may Allah be pleased with her) that the

Prophet (peace be upon him) ordered her to apply Ruqyah from the evil eye.) It is authentically

narrated on the authority of Um Salamah (may Allah be pleased with her) that the Prophet (peace

be upon him) ordered them to give Ruqyah to a female-slave in her house. This affirms that it is not

reprehensible for a Muslim to ask someone to give Ruqyah when needed.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18268

Q: Upon performing the Ruqyah (reciting Qur'an and saying supplications over the sick
seeking healing), is it permissible for the person who does it to put his hand on the
patient,

(Part No. 1; Page No. 86)

while playing a cassette tape containing Qur'an, as there are four tapes in the market
that contain supplications and certain Surahs for healing by the Qur'an and warding off
envy and the like?

A: The general rule is that the person who carries out the Ruqyah should recite the Qur'an himself
and should blow his breath over the patient with his own saliva. Doing so is reported in the Sahih
(authentic) book of Hadith on the authority of Abu Sa "id Al-Khudry (may Allah be pleased with him)
who said. Some of the Sahabah (Companions) of the Prophet (peace be upon him) came across an

Arab tribe, and that tribe did not entertain them. While they were in that state, the chief of that tribe
was bitten by a snake (or stung by a scorpion). They said, (to the Sahabah of the Prophet (peace be
upon him)), "Have you got any medicine with you or is there anybody who can treat with Ruqyah?"
The Prophet's Sahabah said, "You refuse to entertain us, so we will not treat (your chief) unless you
pay us for it." So they agreed to pay them a flock of sheep. One of them (the Prophet's Sahabah)
started reciting Surah Al-Fatihah and gathering his saliva and spitting it (at the snake-bite). The
patient was cured and his people presented the sheep to them, but they said, "We will not take them
unless we ask the Prophet (peace be upon him) (whether it is lawful)." When they asked him, he
smiled and said, "How did you know that Surah Al-Fatihah is a Ruqyah? Take it (flock of sheep) and
assign a share for me.">

It is also reported in a Hadith narrated by "Aishah (may Allah be pleased with her): Whenever

Allah's Messenger (peace be upon him) became sick, he would recite Al-Mu "awwidhatayn (Surah Al-
Falaq and Surah Al-Nas) and then blow his breath (while reciting). When he became seriously ill, I
used to recite (these two Surahs) and rub his hands over his body hoping for their blessings.)

Furthermore, there are certain attributes that should be present in the person who does the Ruqyah,
and upon which Allah (Exalted be He) may cause the patient to be healed.

Consequently, using the recorded tapes of Qur'an contradicts the basic Shar "y (Is la mica I ly lawful)
rule, because this is a newly- invented matter that is not legally permissible.

(Part No. 1; Page No. 87)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16951

Q: Your Eminence, may Allah protect you, there is something common among many of
those who practice Ruqyah (reciting Qur'an and saying supplications over the sick
seeking healing) upon the sick, the epileptic and the possessed people. I would like to
inquire about it to know and let other people know its permissibility and whether it is
part of Ruqyah or not. most of them recite Ruqyah on a big container full of water and
then pour this water in small vessels and place them in packages in order for them to be
sold to people. The problem is that the reciter reads on a lot of water and does not read
on each vessel or on each small pot. I hope, may Allah protect you, that you will explain
the permissibility of this act and whether it is part of the legal Ruqyah or not? What is
the standard applied to determine the amount of water?

I would like to inform you about another phenomenon which is widespread among those
who practice Ruqyah, which is collecting many sick people in one chamber in which there
is a loudspeaker and the reciter recites on those sick or epileptic people through the
loudspeaker. The problem is, nothing from the salvia of the reciter reaches those sick

(Part No. 1; Page No. 88)

people and there is no direct connection with the place of sickness exactly as if they
were listening to the Qur'an from a cassette. Could you kindly explain the permissibility of
this act in order to benefit Islam and Muslims?

May Allah reward you with the best!

A: The permissibility of using Ruqyah as treatment is proved by the Prophet's act, sayings and
approval. Muslims agreed unanimously that it is permissible provided that three conditions are
fulfilled:

1. The Ruqyah must be with Allah's Words (Exalted be He) or with the legal supplications.

2. It should be composed of words of Dhikr (remembrance of Allah) and Du "a' (supplication) recited
in Arabic or any other understandable language.

3. The reciter and the sick must believe that Ruqyah is just a means which has no effect on its own
except with the Will of Allah.

The person who practices Ruqyah should recite and blow on the sick whether he was practicing
Ruqyah himself or someone is doing it for him. He may recite Qur'an on water and make the sick
drink from as it is reported in the chapter on Medicine, Sunan Abu Dawud through a good Sanad
(chain of narration) that the Messenger of Allah (peace be upon him) entered on Thabit ibn Qays -
Ahmad added: while he was sick- So, he said: Remove the sickness, O Lord of mankind, from

Thabit ibn Qays ibn Sham mas He then took some dust of Bat-han (a valley in Madinah) and put it in a
bowl, and then mixed it with water and blew in it, and poured it on him.)

(Part No. 1; Page No. 89)

This is the reported Hadith concerning reciting Qur'an on water and giving it to the sick to drink from.

As for reciting on water and then pouring it in a pool or tank for general Ruqyah or practicing Ruqyah
through loudspeakers, this was not reported from the Prophet (peace be upon hirn) and has no
evidence. It is against the legal Ruqyah because it must be made directly over the sick or through a
little water drunk by the sick. The general rule is to confine oneself to what was reported from the
Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 20361

Q 1: what is your opinion concerning reciting the Qur'an over saffron water, dipping
some papers in it, drying them, putting some water on them, and then drinking this
water?

A: Reciting the Qur'an over saffron water, dipping some papers in this water, and selling thern for
people to use thern as a cure is not permissible.

(Part No. 1; Page No. 90)

This should be forbidden, as it involves eating people's money unlawfully. It is not a legal Ruqyah
(reciting Qur'an and saying supplications over the sick seeking healing) declared by some scholars to
be permissible, which is writing Ayahs on paper or any Tahir (ceremoniously pure) substance, and
then washing this writing and drinking the water.

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Q 2: Is it correct that a sick person can visualize the x A'in (one who casts an evil eye) as
a result of Qur'an being recited over him, or the person who does the Ruqyah (reciting
Qur'an and saying supplications over the sick seeking healing) or asking his Qarin (a
personal Jinn companion for humans) to show the sick person the one who cast an evil
eye on him?

A: The claim that the sick person can visualize the one who cast an eye on hirn while the Qur'an is
being recited over him, or the reciter's telling hirn to do so is a devilish action and is not permitted,
because it denotes seeking the help of Satan. The jinn is the one who makes the patient visualize the
person who afflicted him with the evil eye, and this is Haram (prohibited), because it entails seeking
the help of Satan, and this could cause enmity, fear and terror. This falls under the Ayah (Qur'anic
verse), <'And verily, there were men among mankind who took shelter with the males among the

jinn, but they (jinn) increased them (mankind) in sin and transgression.}

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Q 3: is it permissible to touch a woman's hand, forehead, or neck for treatment? This is
done by doctors in hospitals on the pretext of trying to put pressure on the Jinn
(creatures created from fire) and get rid of it. What are the restrictions concerning this
matter?

A: It is not permissible for a person doing Ruqyah (reciting Qur'an and supplications over the sick
seeking healing) to touch any part of a woman's body if the latter is using this treatment method,
because this involves Fitnah (sedition). In fact, this person should use Ruqyah without touching her.
Moreover, there is a difference between a person using Ruqyah and a doctor, because the latter may
not be able to

(Part No. 1; Page No. 91)

treat the patient except by touching the place in need of treatment, unlike the former whose work
depends on recitation and blowing and does not require touching.

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Q4: What is the ruling on putting large seals in which Ayahs (Qur'anic verses),
invocations and supplications are written to ward off Sihr (sorcery), envy, or jinn? The
seal is dipped into water containing saffron to stamp papers that will be dissolved later
and soaked in water to be drunk as a kind of Ruqyah (reciting Qur'an and saying
supplications over the sick seeking healing).

A: This is not permissible because one of the conditions of a lawful Ruqyah is that the intention of
both the person who makes the Ruqyah and the person on whom it will be performed, should be
seeking cure from Allah's Book by writing the Ayahs.

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Q 5: what is the ruling on people who have a patient smell the leather of wolves under
the pretense that this reveals the existence/ non-existence of Jinn (creatures created
from fire). They claim that Jinn fear wolves, flee from them and are troubled by their
presence.

A: It is not permissible for a person who performs Ruqyah (reciting Qur'an and saying supplications
over the sick seeking healing) to use the leather of wolves to have patients smell it to be able to
diagnose their illness. This is a form of deception and corrupt belief; therefore, it should be totally
prohibited. Moreover, saying that Jinn fear wolves is a baseless superstition.

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Q 6: what is the ruling on using a microphone or
(Part No. 1; Page No. 92)

a telephone to recite the Qur'an to recite Ruqyah (reciting Qur'an and saying
supplications over the sick seeking healing), or reciting Ruqyah over a large number of
people at the same time?

A: Ruqyah should be recited directly over the patient, not through a microphone or a telephone. This
contradicts with what was done by the Messenger of Allah (peace be upon him), his Sahabah
(Companions , may Allah be pleased with them) and their Tabi "un (Followers, the generation after
the Companions of the Prophet). The Prophet (peace be upon him) said. Anyone who introduces

anything into this matter of ours (Islam) that is not part of it will have it rejected. -

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Q 7: what is the ruling on seeking the help of Jinn (creatures created from fire) in finding
out about x Ayn (envious eye) or spells [i.e., who cast it and what type it is]? Is it
permissible to believe a Jinn who has possessed a person in what he says about sorcery
and ^Ayn, and take action based on that?

A: It is not permissible to seek the help of Jinn in finding out what the problem is and how to treat it,
because seeking the help of Jinn is Shirk (associating others with Allah in His Divinity or worship).
Allah (Exalted be He) states, 'And verily, there were men among mankind who took shelter with the

males among the jinn, but they (jinn) increased them (mankind) in sin and transgression.) Allah

(Exalted be He) also states, And on the Day when He will gather them (all) together (and say): "O

you assembly of jinn! Many did you mislead of men," and their Auliya J (friends and helpers) amongst
men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed
term which You did appoint for us." He will say: "The Fire be your dwelling-place, you will dwell
therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing." The meaning

of 'We benefited one from the other' is that humans venerate jinn, submit to them, and seek help
from them, and the Jinn

(Part No. 1; Page No. 93)

serve them by doing what they want and bringing them what they ask for. That includes informing
them of the type of sickness and its causes. Jinn can come to know of things that humans cannot, but
they may tell lies as they cannot be trusted, and it is not permissible to believe them,

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Q 8: what is your opinion concerning playing recordings of Qur'an recitation for hours for
the sick, and playing specific Ayahs that remedy Sihr (sorcery), ^Ayn (the envious eye)
and Jinn (creatures created from fire)?

A: Playing recordings of the Qur'an and Du"a' (supplication) cannot be a substitute for Ruqyah
(reciting Qur'an and supplications over the sick as a cure), because Ruqyah requires conviction while
performing it and being face to face in order to blow over the patient's body. This cannot be achieved
merely through playing recordings on a devise.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 17648

Ql: Is it permissible to write the Noble Qur'an in separated letters on a piece of paper
then dissolve it in water and give it to a patient to drink?

A: There is no harm in writing the Qur'an in clear handwriting on a sheet of pure paper then soaking
it in water to be given to a patient to drink; because this was practiced by some of the Salaf
(righteous predecessors) and it is considered a way of seeking cure through the Qur'an. As for
writing the Qur'an in separated letters, it is not permissible; because this is considered misuse of the
Book of Allah (Glorified and Exalted be He). Likewise it is not permissible

(Part No. 1; Page No. 94)

to use the Qur'an or some of its verses in amulets as a means of protection from harm to be worn by
the patient. The Messenger (peace be upon him) prevented this by stating: Anyone who wears an

amulet, Allah will not accomplish his affairs for him. and in another narration: Anyone who wears

an amulet commits an act of Shirk (associating others with Allah in His Divinity or worship). There is

no difference between the amulet containing Qur'an, or that which contains other than the Qur'an,
according to one of the scholar's soundest two views. This is because of the general meaning of the
Hadith and because it is a means to Sadd-ul-Dhara'i " (blocking the means leading to sins) since
wearing amulets from the Qur'an may lead to wearing amulets made from other than the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 20515

Q 2: Some people who are said to be scholars say that it is not permissible to set a time
or a place to recite Ruqyah (reciting Qur'an and supplications over the sick as a cure), is
this correct? Many of those who practice Ruqyah make it in places other than their
houses and at certain times so that they will not be annoyed by intruders who do not
respect the privacy of others.

A: It is permissible for those who recite Ruqyah to set a time and place to recite over people for the
benefit of themselves as well as that of others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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^ Abdul- ^

\z'\z ibn "Abdullah ibn Baz

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(Part No. 1; Page No. 95)

Fatwa no. 20778

Q: I enclosed with this request for Fatwa the text of the protective spell against snake
and scorpion bites. It is used by some old people in our neighborhood. A good person
found that it has been with his father for more than forty years. He said that it works
well if it is recited three times on the person who was bitten. I could not find a religious
origin for it in the religious books I have. It reads as follows: "0 Allah, verily we have
showed the spell of the scorpion to Christians, the Jews and to Sulayman ibn Dawud and
said "0 Messenger of Allah! What is this? (i.e. what is this insect?) He said, "It is one of
Hell-fire's insects, whose color is either pitch black or saffron yellow; its throat is like a
cover and its tail is like a saw. 1 0 Allah if its poison reached the organs get it out to flesh
and if in flesh get it out to skin and if in skin, get it out to hair. We said, 'Fall by Allah's
Plans and Force three times.'"

A: A : It is not permissible to use this spell because it contains unknown names ascribed to People of
the Scriptures and to Allah's Prophet Dawud (pavid) and meaningless words. It is mentioned in the
Hadith reported by Ibn Mas "ud (may Allah be pleased with him) that he heard Allah's Messenger
(peace be upon him) say, [Illegal] Ruqyahs, charms and love-potions are all [acts of] Shirk

(associating others with Allah in His Divinity or worship). Related by Ahmad and Abu Dawud.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Kir

Stelii

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(Part No. 1; Page No. 96)

Fatwa no. 19010

Q: Some of those who treat people by Ruqyah (reciting Qur'an and supplications over
the sick as a cure) ask the afflicted person to offer two Rak ahs (units of Prayer) then
recite specific Qur'anic Surahs or Tasbih (saying: "Subhan Allah [Glory be to Allah]") in
the hope that they will see a vision identifying the persons who placed the spell on them,
where they live, and how to break the spell. To what extent is this permissible?

Also those who treat people by the Ruqyah ask the afflicted person to recite some
Surahs (Qur'anic chapter) such as Surah Ikhlas, AHVhTawwidhatayn (Surahs Al-Falaq
and Al-Nas) and Ayat-ul-Kursy (the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah,
2:255) a hundred times and count the times on a Misbahah (counting beads used when
remembering Allah). It should be noted that some people are against this practice and
say it is a Bid ah (innovation in religion).

It is also said that it is Bid ^ ah to recite the Qur'an on black cumin oil, honey, and milk, and
to massage the body with musk and rose-water after reciting Qur'anic verses on them.
It should be noted that these things have their practical effects on the Jinn; such as help
in burning the Jinn, by Allah's Grace. Is this a permissible way of treatment by the
Qur'an, or is the treatment by the Qur'an a Tawqifly (bound by a religious text and not
open to personal opinion) matter which requires the person to adhere to the religious
texts?

A: The practices mentioned in the question about those who treat people by asking them to offer two
Rak "ahs (units of Prayer) then recite specific Surahs of the Qur'an and tasbih with hopes of seeing a
vision about the bewitched person, and ask them to recite some Surahs a hundred times on the
Misbahah etc.- all these practices are Bid "ahs which have no origin in Islam. There is no proof in the
Book of Allah (the Qur'an) nor in the Sunnah of His Messenger Muhammad (peace be upon him) to
support these practices, the permissible Ruqyah

(Part No. 1; Page No. 97)

has some conditions such as: A Ruqyah should include either the Words of Allah, His Names or
Attributes. It is permissible to seek treatment through the Qur'an and through the Sunnah, as the
Messenger did when reciting Ruqyah on himself or his Sahabah (Companions). It is also permissible
to use (as a Ruqyah) the blessed invocations that include nothing against the sacred Shari "ah.
Another condition for Ruqyah is that it be recited in Arabic or whatever gives its meaning. Another
condition is for both the person who recites the Ruqyah and the person on whom it is recited, to
believe that the Ruqyah itself or the person reciting it himself does not have any special effect. In fact
both of them should believe the effect is up to Allah's Will and that the person who treats by Ruqyah
is a mere instrument. It is Allah Who creates the reasons and their effects. It is permissible also to
recite the Qur'an or Prophetic invocations on one's hands then rub them against the body as it is
authentically reported that the Prophet (peace be upon him) did so when reciting Ruqyah on himself
and on some of his Sahabah. As regards writing Qur'anic verses with rose-water or saffron on a
piece of paper then soaking it in water then drinking this water and reciting on honey, milk or the like

or rubbing the body with rnusk and rose-water on which Qur'anic verses have been recited, there is
no harm in this. The Salaf (righteous predecessors) used to do this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 21240

Q: We write to you with an attachment of some Ruqyah that people use, in order to
verify their content and permissibility.

(Part No. 1; Page No. 98)

The callers to Islam at the center hope that after your examination, you will give us your
opinion on this issue.

A: The form of Ruqyah we received from you is not permissible. The number of recitations required
is baseless. Likewise, performing Ghusl (ceremonial bath) with minutes before sunset is also
ground less, as far as we know. As for the other recitations, supplications, and permissible tested
medicine, there is no harm in using them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 12808

Q 3: We have some people possessed by Jinn. I have read the book of (Wiqayat Al-Insan
min Al-Jinn wal-Shaytan i.e. Protecting Man from Jinn and Satan). I then knew how to
treat the possessed people. Later, I met the author our beloved brother, Wahid x Abdul-
Salam Baly who said that one would be able to treat such cases after reading the book.
What is your opinion about this?

A: A rightGous and honest man may treat the cases of possession by reciting the Qur'an over the
patient when the patient is touched by the Jinn.

(Part No. 1; Page No. 99)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 15420

Q 3: What is the ruling on gathering to recite the Qur'an over a sick person and make
Khatmah (completing of one reading of the whole Qur'an)?

A: The permissibility of reciting the Qur'an over the sick and asking Allah (Glorified and Exalted be
He) to cure therm by reciting the Qur'an over therm and blowing upon therm, or the organ in need of
treatment, is authentically reported in the Sunnah (whatever is reported from the Prophet). In fact
this is a useful treatment in sha J a-Allah (if Allah wills). The most useful way is to recite Al-Fatihah,
Ayat-ul-Kursy (the Qur'an ic Verse of Allah's Throne, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas,
Surah Al-Falaq, and Surah Al-Nas. The entire Qur'an is a healing, as Allah (Exalted be He) states,
<Say: "It is for those who believe, a guide and a healing. ">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 18569

Q: We treat epileptic and possessed people by the Qur'an,
(Part No. 1; Page No. 100)

Du a's (supplications) and Adhkar (Remembrances of Allah) authentically reported from
the Prophet (peace be upon him). However, some people treat patients using other
methods, including:

First, performing Ruqyah (reciting Qur'an and saying supplications over the sick as a
cure) on a glucose injection that is given to patients possessed by Jinn (creatures
created from fire), as Satan is known to circulate within the human bloodstream.

Second, performing Ruqyah over water, adding perfume to it and then drinking this
water, as Jinn do not like water.

Third, performing Ruqyah over olive oil and adding it to the water.
What is your advice for those who provide such treatments?

A: lawful Ruqyah is Tawqifiyyah (bound by a religious text and not amenable to personal opinion); it
is not permissible to add anything to it. However, some people have introduced new practices,
whether intentionally, out of ignorance, or due to Satan's insinuations, this includes performing
Ruqyah over injections to be administered to the possessed, they use as a pretext the Hadith that
states, (Satan circulates in the human body as blood does This is an unlawful manner of performing

Ruqyah, and a way of treatment
(Part No. 1; Page No. 101)

that might harm the patient. The mentioned Hadith may not be used as a pretext, as it only indicates
that Satan is close to man. Thus, patients should be treated by lawful Ruqyah, which is reciting the
Qur'an and blowing over them, as the Prophet (peace be upon him) used to do. Moreover, injecting
water in the vein might cause harm.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16653

Q 1: What is the ruling on talking at great length to one of the Jinn (creatures created
from fire) if he talks through the tongue of a possessed person? Is it authentically
proven that the Prophet (peace be upon him) or one of the Sahabah (Companions of the
Prophet) spoke extensively with one of the Jinn, and asked his name, religion, country
and who sent him? What is the evidence that the voice heard through the tongue of the
possessed person is that of the Jinn? Kindly provide us with the legal opinion supported
with the relevant proofs.

A: It happens often that the Qarin (a personal Jinn companion for hurnans) speaks when a Ruqyah
(reciting Qur'an and supplications over the sick as a cure) is recited over the possessed. Thereupon,
this Jinn should be threatened with the torment of Allah and warned against harming the Muslim.
Shaykh-ul-Islam Ibn Taymiyyah (may Allah have mercy on him) said something similar in a treatise
entitled "Explaining the evidence on the generality of

(Part No. 1; Page No. 102)

the message." You should read it, because it will be very beneficial regarding the issue in question.
However, you should not talk at great length with the Jinni unless necessity so demands.

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Q: What is the ruling on one who sends a Jinni to someone's house (one of the creatures
created from fire) which talks through a possessed person to check whether or not
there is a spell on their home? It should he known that I know a Muslim who recites
(Qur'an) over the possessed, and after talking to the Jinni through the possessed
person, he sends it to another Jinni who has already spoken through another person and
asks about its father, mother, by whom he has been sent, and about the place of the
spell as well. However, sometimes, when the Jinni happens to be a Christian, Jew, or a
Buddhist, my friend starts to call it to Islam, and asks it to call other Jinn to Islam.

A: It is not permissible to use Jinn in any manner, for this is considered seeking the help of Jinn and
Satans, which is prohibited; moreover, it is considered a means leading to Shirk (associating others
with Allah in His Divinity or worship). It is not permissible either to believe what they say with regard
to issues relevant to sorcery and sorcerers, because of their evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 103)

Fatwa no. 20223

Q 1: is it permissible for a person to anoint some parts of his body with olive oil upon
which the Qui* 'an is recited then enter the bathroom?

A: Yes, it is permissible for a person to anoint himself with olive oil on which Qur'an was recited, and
there is no harm in entering the bathroom thereafter.

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Zayd

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Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: it is permissible for those who cure people using the Qur'an to treat non-Muslims?
May Allah benefit us with your knowledge!

A: It is permissible for Muslims to treat non-Muslims who are not fighting against Islam by reciting
Qur'an over them and invoking Allah to cure and guide them. However, non-Muslims should not touch
the Mus-haf (Arabic Qur'an).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 16403

Q 5: my sister is possessed by the Satan. She falls unconscious and weeps a lot. I hope
you will give me a Du^a" (supplication) to use in treating her.

A: The possessed and the epileptic may be treated by the Qur'an, especially. Surah Al-Fatihah, Ayat-
ul-Kursy (Surah Al-Baqarah, 2:255), Surah Al-Ikhlas (Surah no. 112), Al-Mu "awwidhatayn (Surahs
Al-Falaq no. 113 and Al-Nas no. 114) and the permissible supplications. You may refer to the book of
"Al-Adhkar" by

(Part No. 1; Page No. 104)

Imam Al-Nawawy, "Al-Kalim Al-Tayyib (Good words) by Shaykh-ul-Islarn Ibn Taymiyyah and Al-Wabil
Al-Sayyib by Ibn Al-Qayyim (may Allah be merciful with them).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16388

Q 1: What is the Islamic ruling on seeking the help of Christian monks to treat cases of
possessed people by excessive fear, or to read over a person or an animal bitten by a
wild dog?

A: It is not permissible to seek treatment by Kuffar (disbelievers) except for medical matters, such as
surgery and prescribing available medications. Nevertheless, treatment by reciting certain Du "a 's
(supplications) is impermissible, unless done by a faithful, committed Muslim of sound "Aqidah
(creed).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chair mar

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18392

Q: If a possessed person from the People of the Book seeks healing from a Muslim who
treats with the Qur'an, what should the latter do, hearing in mind that the former does
not believe in Islam?

(Part No. 1; Page No. 105)

A: It is permissible to treat non-Muslims with the Qur'an because this is an act of kindness. Allah
states, {and do good. Truly, Allah loves Al-Muhsinun (the good-doers). Allah (Exalted be He) also

states, < A 1 1 a h does not forbid you to deal justly and kindly with those who fought not against you on

account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity.

Also, being cured by Ruqyah (reciting Qur'an and saying supplications over the sick as a healing) may
inspire that person to embrace Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

The second question of Fatwa no. 10630

Q 2: Sometimes I feel depressed without any obvious reason; are there any Qur'anic
Ayahs (verses) you recommend me to recite when I have such feeling to protect myself
from the influence of Satan?

A: You should recite Surah Al-Fatihah and Al-Mu "awwidhat (Surahs Al-Ikhlas, Al-Falaq and Al-Nas)
and repeat therm three times. Each time you should blow in your palms then recite and rub your face
with them as well as any parts of your body that your hands can reach. Afterwards, you should recite
Du "a'-ul-Karb (supplication of distress) "There is no deity but Allah the Glorified and

(Part No. 1; Page No. 106)

the Forbearing. There is no deity but Allah, Lord of the Magnificent Throne. There is no deity but
Allah, Lord of the Noble Throne." You should also seek refuge with Allah and supplicate to him in
order to relieve your distress and remove your worries.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

irman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18416

Q 1: I am an old woman who believes in Allah and the Last Day and holds fast to what
Allah and His Messenger (peace be upon him) said, but I have been afflicted with a
disease that caused me deep distress to the extent that I have no desire to see my son
or his children. Sometimes, when I see them I burst into tears, other times I feel satisfied
with them. The disease moves to my head and my neck and sometimes I have doubts
during Salah (prayer). I went to several hospitals but nothing was good for my case and
I fear that I may commit a sin when I get angry with my son who is sick, praise be to
Allah. So, shaykh, may Allah grant you all goodness, what do you recommend me to do
about such distress that I suffer?

A: I recommend you to fear Allah, may He be Exalted, seek refuge with Allah from the accursed
Satan, and not to pay attention to such insinuations and doubts as they all are from Satan. <A

Companion (may Allah be pleased with him) complained to the Prophet (peace be upon him) that he
had weird thoughts to the extent that he would prefer to be a piece of fiery charcoal before he could
open his rnouthto express them. He (the Prophet) said, "Allah is the Greatest, Allah is the Greatest,
praise be

(Part No. 1; Page No. 107)

to Allah Who reduced the plots of Satan to mere whispering." Related by Ahmad and Abu Dawud

with an authentic chain of narrators. It is narrated by Ibn Mas "ud (may Allah be pleased with him) -
who considered this narration to be Marfu " (a Hadith narrated from the Prophet with a connected or
disconnected chain of narration) while in fact it is Ma wquf (words or deeds narrated from a
Companion of the Prophet that are not attributed to the Prophet), <The angel entrusted with the

heart of the son of Adam inspires him as Satan does. The angel's inspiration is a promise of good,
belief in the truth and aspiration to its good reward. Satan's inspiration is a promise of evil, denial of
the truth and despair of good. Thus, if you feel the inspiration of the angel, praise Allah and ask His
blessings; and if you feel Satan's inspiration, seek refuge with Allah from him and seek Allah's
forgiveness.)

In this respect you have to increase the remembrance of Allah, the Exalted, seeking forgiveness from
Allah, reciting the Noble Qur'an, seeking refuge with Allah from the accursed Satan and recite the
Opening Surah of

(Part No. 1; Page No. 108)

the Quran (Surah Al-Fatihah), Surah Al-Ikhlas, Al-Mu "awwidhatayn (Surah Al-Falaq and Surah Ah
Nas) and Ayat-ul-Kursy (the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255) and in general
any part of the Noble Qur'an is good. Allah, the Exalted, said, And We send down of the Qur'an that

which is a healing and a mercy to those who believe (in Islamic Monotheism and acton it), and it
increases the Zalimun (poly the ists and wrong-doers) nothing but loss. Try to control yourself to

abandon anger as the Prophet (peace be upon him) commanded those who get angry to relinquish
their anger by observing Wudu' (ablution) and by sitting if they were standing, lying if they were

sitting and seeking refuge with Allah from accursed Satan. Moreover we recommend you to recite
Ayat-ul-Kursy when going to sleep and to recite Surah Al-Ikhlas and Al-Mu "awwidhatayn three times
when going to sleep, in the morning and in the evening.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 1; Page No. 109)

Influence of the evil eye

The sixth question of Fatwa no. 18649

Q 6: There is a person among us who admirably speaks about things and describes them
without mentioning the Name of Allah. He often expresses his admiration about things
saying, for example, "Wow, how nice this is; it fits perfectly in its place!" and while he is
saying that, the thing he is talking about gets broken or damaged. We therefore think
this is the influence of his evil eye. We would like to know the means of protection from
the evil eye according to the Sunnah of the Prophet, may Allah reward you with the
best.

A: According to Sunnah, anyone who seas anything he admires, be it a person, vehicle, home or
anything else, should say "Ma sha'a Allah la quwwata ilia bi-Allah (Whatever Allah wills [will come to
pass], there is no power except with Allah);" for Allah, the Exalted, said, "It was better for you to

say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power
but with Allah!' If you see me less than you in wealth, and children Protection from the evil eye can

be achieved by the remembrance of Allah through reciting Ayat-ul-Kursy (the Qur'anic Verse of
Allah's Chair, Surah Al-Baqarah, 2:255) after observing Salah (Prayer) and when going to sleep.
Reciting Surah Al-Ikhlas and Al-Mu "awwidhatayn (Surahs Al-Falaq and Al-Nas) three times every
morning and every evening and when going to sleep is also recommended. You should also put your
trust in Allah, depend on Him and believe that all good and evil are controlled by Allah, may He be
Glorified and Exalted. Whatever He wills is destined to happen and whatever He does not will is not
destined to happen. Thus Allah protects His Servants from the evil eye and whatever may harm
them.

(Part No. 1; Page No. 110)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19822

Q: Some Bedouin men use Satanic superstitions and believe that they are legal Ruqyah
(reciting Qur'an and saying supplications over the sick seeking healing) to treat people
afflicted with the evil eye. The process runs as follows:

Seven pebbles should be collected along with a piece of leather and white alum which is
known well by spice merchants. Such materials are to be gathered in one bundle and
turned around the head of the patient afflicted with the evil eye seven times while
saying the following words:

"First in the name of Allah, second in the name of Allah, third in the name of Allah..." until
they complete seven counts in the same way. Afterwards the alum is to be put in the
fire and upon boiling they claim that such alum reflects the image of the person whose
evil eye afflicted the patient. If the person is a man, the alum will reflect the image of his
eye or his genitals and if the person is a woman, her genitals will be reflected.

Shaykh, we hope you will refute those people and advise them.

A: These acts are all Satanic acts and they are of the superstitions that Satan ornaments in the eyes
of those people and they are not legal treatments as they assume. Therefore, such acts should be
denied , whoever practices such an act should be forbidden to do so and they should be reported to
the concerned authorities in order to stop such practices and punish whoever is involved in them.

(Part No. 1; Page No. Ill)

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 19635

Q 2: I heard a knowledge-seeker say: along with Ruqyah (reciting Qur'an and saying
supplications over the sick seeking healing) that is recited for the person afflicted with
the evil eye, these words should be said, "A restrainer restrains; a hard stone and a
flaming fire; the evil eye will be turned away!" When I asked him about the proof for
what he had said, he told that this was reported from some of the Salaf (Righteous
Predecessors). So, is there an authentic source for these words? Can they be said to
treat anyone afflicted with the evil eye? If they are really attributed to some Salaf, does
this stand as proof?

May Allah reward you with the best.

A: The words mentioned above have not been reported neither from the Prophet (peace be upon
him) nor any of his Companions and we do not know their origin as they sound strange. The
treatment of the influence of evil eye is carried out through Qur'anic Ayahs (verses), the Prophet's
supplications, and what was authentically reported from the Prophet (peace be upon him) about the
necessity of bathing for "A 'in (one who casts an evil eye). Ibn Shihab narrated that Abu Umamah ibn
Sahl ibn Hunayf said: "Amir ibn Rabfah saw Sahl ibn Hunayf bathing, so he said, "I have never

seen before such beautiful skin which is like the skin of a virgin." Consequently, Sahl fell down
[without being able to move]. So he was brought to the Messenger of Allah (peace be upon him)...,
then the Messenger of Allah (peace be upon him) called for "Amir and was very angry with him and
said, "What may one kill his brother for? Would you please invoke the blessing of Allah! You should
bathe for his sake." Consequently "Amir washed his face, both hands, elbows, knees, feet's tips and
inside his Izar (garment worn below the waist) in a bowl then he poured the bathing water upon
Sahl, thus Sahl became healthy and sound and went out with people. Narrated by Ahmad and Malik

in Al-Muwatta' and Ibn Majah.
(Part No. 1; Page No. 112)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20844

Q 5: Some people, when they or one of their relatives is afflicted with the evil eye and
they despair of treating it, say that they dig a grave for the afflicted person thus he will
recover if Allah wills. Does this have an origin in the Islamic Law; and if not, is the person
who digs the grave for that purpose considered sinful? Would you please give us your
opinion, may Allah reward you!

A: digging a grave to treat a person afflicted with the evil eye has no origin in the Purified Shari "ah
(Islamic Law); rather it is definitely a superstition that should be abandoned and warned against.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

Fatwa no. 19885

Q: When reciting Qur'an over a patient whose eyes are closed yet fully conscious, he
sees the one who worked Sihr (sorcery) against him; the sorcerer, the place where
sorcery is practiced, or ^A'in (one who casts an evil eye). Our question is: is this matter
considered knowing Ghayh (the Unseen) or not?

A: the patient's ability to see the one who worked Sihr (sorcery) against him, the sorcerer , the place
where sorcery is practiced.

(Part No. 1; Page No. 113)

or "A 'in (one who casts an evil eye), upon reciting Qur'an on him, is not considered as knowing the
Ghayb (Unseen). Anyone who believes that they know the Ghayb (Unseen), according to this matter,
is Kafir (disbeliever). Knowledge of Ghayb (Unseen) is restricted to Allah, the Glorified and He does
not disclose it except through revelation inspired to some of His Angels and Messengers. Allah, the
Exalted, states, Say: "None in the heavens and the earth knows the Ghaib (Unseen) except Allah"

and also Allah, may He be Glorified and Exalted, states, {And with Him are the keys of the Ghaib (all

that is hidden), none knows them but He. What happens to the patient concerning this type (of

knowing the Unseen) is out of the satanic influence and deception for Banu Adam (human beings,
descendents from Prophet Adam). This happens because the reciters seek the assistance of Jinn
(creatures created from fire) even if they may pretend to recite (some verses of) the Qur'an and
Noble Hadith in order to deceive and misguide the ignorant, the laypeople, and the foolish. By so
doing they make people believe that their recitations are useful; thus, they steal their money and
exploit them to serve their own interests and desires. In reality they are soothsayers and diviners.
Even if what they predict sometimes occurs and what the patient sees turns out to be true, the
patient should not rely on this and should not be tricked into believing it. Otherwise, they will accuse
people without Sharfah Legal grounds; rather, because of the influence of Jinn (creatures created
from fire) as was previously mentioned. We recommend you not pay attention to such illusions that
may shake your "Aqidah (creed) and cause you to cut your ties of kinship and harm people.
Moreover, you should turn to Allah, the Exalted, and seek refuge with Him Alone to relieve your
distress.

(Part No. 1; Page No. 114)

Place your hopes on no one but Allah and do not rely upon anyone except Him Alone. You must treat
yourself with Ruqyah (reciting Qur'an and supplications over the sick as a cure) and the Shari "ah-
based supplications mentioned in the Book of Allah and Sunnah (whatever is reported from the
Prophet) of His Prophet (peace be upon him) and take the permissible medicines that may help you
recover, if Allah wills.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 115)

Jinn Possession

Statement of the Permanent Committee of Scholarly Research and Ifta"
No. 21518 concerning the issue of the entrance of Jinn into a human body

Praises be to A I lah J Lord of "Alaimin (mankind jinn and all that exists) and peace and blessings be
upon our Prophet Muhammad, his family and Companions.

To answer the inquiry of Hammad ibn "Abdullah Al-Harnmad, a tax notary public, about what was
written by: Muhammad ibn "Abdullah A l-Fawzan in Al-Jazirah Newspaper, issue no. 1016S dating
29/4/1421A.H, denying the fact that humans can be possessed by the Jinn, the Permanent Committee
of Scholarly Research and Ifta 1 states: There is evidence from the Book of Allah, may He be Glorified
and Exalted, and the Sunnah of His Prophet (peace be upon him), as well as the consensus of
Ummah (nation) on the possibility and occurrence of this condition, i.e. A Jinn possessing the body of
a human. Allah, the Exalted, states, Those who eatRiba (usury) will not stand (on the Day of

Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity.

Ibn Jarir, may Allah have mercy on him, said: He (Allah) means that Satan leads him to insanity
during his lifetime as Satan causes him depression and seizure, (Al-Mas) means insanity.

(Part No. 1; Page No. 116)

Al-Baghawy, may Allah have mercy on him, commented on this Ayah (verse), will not stand (on the

Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to
insanity.) with a similar statement.

Ibn Kathir, may Allah have mercy on him, said, "The people referred to in the Ayah will be
resurrected from their graves on the Day of Resurrection in a very similar condition to someone who
is possessed by Satan, in terms of the very odd state they will be in." Ibn "Abbas, may Allah be
pleased with them, said, "The usurer is resurrected on the Day of Resurrection as a choking insane
person", narrated by Ibn Abu Hatim. He said it was narrated from "Awf ibn Malik, Sa"id ibn Jubayr,
Al-Suddy, Al-Rabi " ibn Anas, Qatadah and Muqatil ibn Hayyan with close wording.

Al-Qurtuby, may Allah have mercy on him, said: This Ayah (Qur'anic verse) is a proof against those
who denied the possession of Jinn in human beings thinking that it is a natural disposition and that
Satan can never enter a human or be a part of him.

Shaykh-ul-Islam Ibn Taymiyyah, may Allah have mercy on him, wrote in Majmu " Al-Fatawa (The
Compendium of Fatwas) vol. 24, pp. 276-277, "The existence of Jinn is affirmed in the Book of Allah,
Sunnah of the Messenger of Allah (peace be upon him) and according to the consensus of the Salaf
(Righteous Predecessors) of this Ummah and its leading scholars. Moreover, the entrance of a jinn
into a human body is also confirmed by the consensus of Ahl-ul-Sunnah wal-Jarna "ah (those
adhering to the Sunnah and the Muslim main body). Allah, the Exalted states. Those who eat Riba

(usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by
Shaitan (Satan) leading hirn to insanity. In the Sahih (authentic) Book of Had ith compiled by A I-

Bukhari and/ or Muslim) it is reported that the Prophet (peace be upon him) stated, Satan circulates

in the human body as blood does. "Abdullah son of

(Part No. 1; Page No. 117)

Imam Ahmad ibn Hanbal said, "I told my father that some people claim that Jinn can never enter the
body of a person. So he said, 'O son! They tell lies. Satan can even speak on the tongue of those
whom he possesses. 1 " Shaykh-ul-Islam said, "What he ["Abdullah] said is self-evident. The Jinn may
possess someone and cause him to speak a language that he does not even know. A possessed
person may be violently beaten, beatings that even a camel may not endure, yet he neither feels the
beating nor is aware of the words he says." Then he said, "None of the leading Muslim scholars ever
denied the ability of Jinn entering the body of a human being. Whoever denies this fact and assumes
that the Shari"ah (Islamic law) denies it too, is fabricating lies against Shari "ah as there is no
Shari "ah-based evidence that denies this fact." (End of quote).

Through the Shari "ah-based evidence that we have mentioned and the consensus of the scholars of
Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body) concerning
the possibility of Jinn entering a human body, it becomes clear for the readers that those who denied
this fact are totally wrong. Consequently, the writer Muhammad ibn "Abdullah Al-Fawzan should
return to the right and not speak about matters he does not know very well. Allah, the Exalted,
states, {And follow not (O man i.e., say not, or do not or witness not) that of which you have no

knowledge.} Attributing things to Allah with no basis of reliable knowledge is more grievous than

Shirk (associating others with Allah in His Divinity or worship) as far as prohibition is concerned.
Allah, the Exalted, states,

(Part No. 1; Page No. 118)

Say (O Muhammad yoJL^g oJLc -pJJI jJL^): "(But) the things that my Lord has indeed forbidden are

Al-Fawahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly
or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for
which He has given no authority, and saying things about Allah of which you have no knowledge." ■

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The fifth question of Fatwa no. 25109

Q 5: My father took the youngest of my three mentally-retarded brothers, to visit a
psychiatrist in order to prescribe a medicine for him because he is very naughty and
gives us a hard time. The doctor prescribed some tranquilizers that cause him to sleep all
day. Is my father sinful, knowing that he has to give him the medicine because he
prevents us from doing our duties. My brother does not hurt anyone, but he has the
tendency to run away from the house and go to far away places. We are worried lest he
should have accidents, so is it permissible to lock him up in the house or even tie him up
with a rope in order to prevent him from running away and not give him the medicines
that may afflict him with other diseases that Allah Alone knows?

A: If these medicines affect his health badly, it will not be permissible
(Part No. 1; Page No. 119)

...

to give them to that mentally-retarded child, and you can stop him from going out by tying him or
locking him up at home and so on. May Allah grant you assistance, decisiveness, reward and
recompense.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 1; Page No. 120)

Amulets

The first question of Fatwa no. 16796

Q 1: What is the opinion of Islam on carrying amulets and saying charms?

A: It is not permissible to carry amulets or let people put them on; as the Prophet (peace be upon
him) prohibited us to do this saying. If one ties an amulet Allah will not accomplish his affairs for

him.) The Prophet (peace be upon him) also says, [Illegal] Ruqyah, amulets and love-potions are

acts of Shirk (associating others with Allah in His Divinity or worship). The Ruqyah here means: All

words that are not from Qur'an and Shari "ah-based supplications. Concerning Ruqyahs with (verses
from) Qur'an and Shari "ah-based supplications, which are recited on the patient; they are
permissible as the Prophet (peace be upon him) says, There is no harm in Ruqyah as long as it does

not include Shirk. Amulets are: things carried or tied in order to get rid of the evil eye and relieve or

get rid of affliction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee of Scholarly Research and Ifta 1

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 17042

Q 5: The Messenger of Allah (peace be upon him) says, If a man puts on a necklace, he will
be excluded from the intercession of Muhammad. Does necklace here mean any kind of gold
and silver necklaces; for I

(Part No. 1; Page No. 121)

used to cite this Hadith to warn the Muslim students who put on silver necklaces?

A: wearing necklaces, rings or certain types of string to ward off evils is forbidden and is considered
an act of Shirk (associating others with Allah in His Divinity or worship) no matter what kind they are;
because the Prophet (peace be upon him) prohibited this act and renounced those who do it; it
denotes reliance on someone other than Allah, may He be Glorified. We should depend on Allah
Alone, for He is the controller of good and evil and the Healer. When the Prophet (peace be upon

him) saw a man with a brass ring in his hand, he asked, "What is that?" The man replied,
"Something to protect me against Al-Wahinah [weakness; a fever]." The Prophet (peace be upon
him) said, "Cast it off, for verily it would only increase your weakness. If you die with it on, you will
never be successful.") The Messenger of Allah (peace be upon him) also says, Anyone who wears

an amulet commits an act of Shirk.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The fourth question of Fatwa no. 18679

Q 4: What is the ruling on using amulets and words of protection in Islam? Should I
observe Salah (Prayer) behind an Imam who seeks treatment through them? Am I
considered sinful if I observe Salah behind him after I know this about him?

A: Amulets and words of protection are of three types:

The first type: Amulets and words of protection that involve Shirk (associating others in worship
with Allah)

(Part No. 1; Page No. 122)

like Istighathah (imploring) anyone other than Allah and supplicating to anyone other than Allah
including Jinn (creatures created from flre) J devils, Awliya' (pious people), and righteous people. It is
not permissible to write or use such amulets and words of protection as they associate others with
Allah in His Divinity or worship, and whoever writes, uses, or promotes them is considered a Mushrik
(one who associates others with Allah in His Divinity or worship) behind whom observing Salah
(Prayer) is not permissible.

The second type: Amulets that contain separate letters, talismans, intelligible words, or any beads
and cowrie shells or the like are forbidden. Even if the people do not believe in their good or evil but
that they are a reason, still putting them on is considered minor Shirk (associating others with Allah
in His Divinity or worship); as the Prophet (peace be upon him) says, If one ties an amulet, Allah will

not accomplish his affairs for him and if one ties a cowrie shell, Allah will not protect him. In another

narration. Anyone who wears an amulet commits an act of Shirk. Putting them on may be

considered major Shirk, if people believe that they themselves ward off evils, and are not just a
means for that.

Whoever writes such amulets should be advised and warned about doing so. He should respond or
the official authority will depose him from leading congregational prayer to prevent people from
taking him as an example and imitating him. Observing Salah (Prayer) behind him is considered
correct if he does not believe that such amulets themselves are able to benefit. The third type:
Amulets and words of protection from Qur'an and lawful supplications written in Arabic words - these
are a point of disagreement among the scholars, as there are two opinions:

(Part No. 1; Page No. 123)

The first opinion: They are permissible because they are void of Shirk and its means.

The second opinion: It deems them unlawful; as the Prophet (peace be upon him) forbade us from
putting on all types of amulets generally and warned us against them. For example, the Prophet
(peace be upon him) says, Ruqyahs, amulets and love-potions are [acts of] Shirk. Moreover, the

Prophet (peace be upon him) says, If someone ties an amulet, Allah will not accomplish his affairs

for him and if someone ties a cowrie shell, Allah will not protect him. This opinion is the right one

due to the general purport of the Hadith banning the use of amulets.

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The second question of Fatwa no. 14549

Q 2: I suffer from epilepsy and I visited many physicians but to no avail. I went to a
person who gave me an amulet in the form of a piece of paper in which some
unintelligible words are written and some lines are drawn. He asked me to wear it. Is this
permissible?

A: You are not allowed to wear this amulet which was given to you by the person whom you visited
to treat you. This is an act of charlatanism and sorcery because it contains lines, talismans and
unintelligible words. You have to be treated by lawful Ruqyah (reciting Qur'an and saying
supplications over the sick seeking healing).

(Part No. 1; Page No. 124)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
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The first question of Fatwa no. 19046

Q 1: Some people among us, when they find a dead wolf they cut the skin of its face and
its ears and hang them as a Hirz (protective amulet) in their homes believing that they
dispel devils. What is the ruling on such an act?

A: hanging some parts of a wolf and its skin at home or at the doors as hirz and believing that they
dispel devils and prevent Jinn from entering homes is Bid "ah (innovation in religion) and has no origin
in the Book of Allah or the Sunnah (whatever is reported from the Prophet) of His Messenger (peace
be upon him). Believing in these things blemishes the Tawhid (belief in the Oneness of Allah/
monotheism) of the Muslim because it is a kind of association with something other than Allah and an
act of seeking refuge with something other than Him. Keeping such things at home and hanging them
on doors is, like wearing amulets, an act of Shirk (associating others with Allah in His Divinity or
worship); according to what was narrated by "Uqbah ibn "Amir from the Prophet (peace be upon
him) that he said. If one ties an amulet, Allah will not accomplish his affairs for him and if one ties a

cowrie shell, Allah will not protect him." Related by Imam Ahmad in his Musnad, vol. 4, p. 154.

According to another narration, Anyone who wears an amulet commits an act of Shirk. > Also,

"Abdullah ibn Mas "ud (may Allah be pleased with him) narrated: I heard the Messenger of Allah
(peace be upon him) say, [Illegal] Ruqyahs, amulets and love-potions are [acts of] Shirk. Related

by Imam Ahmad in his Musnad, vol.1 p. 3S1, and by Abu

(Part No. 1; Page No. 125)

Dawud and Ibn Majah in their Sunan.

A Muslim should keep away from such things, hold fast to Allah Alone, seek His protection, put his
trust in Allah and seek refuge with Allah Alone, for He Alone controls good and evil. Whoever puts his
trust in Allah, He will surely protect him. A Muslim is allowed to seek refuge in the Perfect Words of
Allah from His evil creatures. The Prophet (peace be upon him) says, When anyone lands at a place,

and then says, 'I seek refuge in the Perfect Words of Allah from the evil of what He has created, 1
nothing will harm him until he leaves that place. Related by Muslim.

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and Companions!

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The second question of Fatwa no. 19595

Q 2: Respected shaykh, i have an aunt, my father's sister, her problem is that when she
starts her pregnancy or even knows of her pregnancy, she wears a Hirz (protective
amulet) on her chest, in the shape of a small book covered by a piece of cloth which is
closed by stitches. If she happens to remove it or cast it away, she miscarries and the
baby comes out as stillbirth. My question is: What should we do about that? Would you
please help us, may Allah reward you for what you will do for us!

A: Wearing such a book on the woman's chest when she gets pregnant; in order not to miscarry and
the belief that if she removes this amulet or casts it away

(Part No. 1; Page No. 126)

from her chest, she will miscarry, is considered one of the forbidden Shirk-based amulets.

If this woman believes that this amulet, and not Allah, brings about good or evil, she will be guilty of
major Shirk (associating others with Allah in His Divinity or worship) that takes her out of Islam, may
Allah forbid! Such belief contradicts Tawhid (belief in the Oneness of Allah/ monotheism) and
Tawakkul (putting one's trust in Allah). Good and evil are in the Hands of Allah Alone.

But if she believes that such amulets are mere causes upon which some events depend and that
Allah is the Provider of good and evil then she commits minor Shirk. Generally, this is proven by what
was narrated by Ibn Mas "ud (may Allah be pleased with him) that he heard the Prophet (peace be
upon him) say, [Illegal] Ruqyahs, amulets and love-potions are [acts of] Shirk. Narrated by Imam

Ahmad and Abu Dawud. Moreover, the Prophet (peace be upon him) says, If someone ties an

amulet, Allah will not accomplish his affairs for him and if someone ties a cowrie shell, Allah will not
protect him. Narrated by Imam Ahmad in his Musnad, Ibn Hibban in Mawarid Al-Zam'an, and Al-

Hakim in Al-Mustadrak. According to another narration of Imam Ahmad: Anyone who wears an

amulet commits an act of Shirk. In a Hadith Marfo " (a Hadith narrated from the Prophet with a

connected or disconnected chain of narration) narrated by "Abdullah ibn "Ukaym: Anyone who

wears any luck charm will be left to it [and will be deprived of Allah's Help], Narrated by Imam

Ahmad and Al-Tirmidhy.

As for the miscarriage that takes place when that woman removes or casts away this amulet, it is the
work of

(Part No. 1; Page No. 127)

Satan and not due to keeping such an amulet. This is proven in what Abu Dawud narrated in his
Sunan; fit was reported that Zaynab, the wife of "Abdullah ibn Mas"ud, said: "Abdullah saw a

thread around my neck. He said, "What is this?" I said, "It is a charm for me." Then she said, "He
took it and tore it apart then said, "You, family of "Abdullah should be the remotest people from Shirk
(associating others with Allah in His Divinity or worship); I heard the Messenger of Allah (peace be
upon him) say, "[Illegal] Ruqyahs, amulets and love-potions are [acts of] Shirk)," so I said, "I had
shaking eyes and I used to frequent to so and so, the Jew, and whenever he cast a spell, my eyes

stoppGd moving. "Abdullah said, "Verily it is an abomination of Satan's handiwork, as he was pricking
them with his hand and whenever he (the Jew) cast the spell, he stopped doing that. It is enough for
you to say what the Messenger of Allah (peace be upon him) used to say, i.e. 'O Lord of mankind!
Grant cure for you are the Healer. There is no cure but from you, cure which leaves no illness
behind.'" Narrated by Imam Ahmad, Ibn Majah, Ibn Hibban, and Al-Hakirn who said that it is a

Hadith Sahih (authentic Hadith). It was approved by Al-Dhahaby.

Consequently, this woman should abandon wearing such an amulet in order to protect her religion
and "Aqidah (creed) and keep them safe and sound and give up that act in favor of other acts that
are approved by the Shari "ah (Islamic law), including Ruqyah using the Qur J an, Allah's Most Beautiful
Names, authentic Adhkar (invocations) and Prophetic supplications which are intelligible and include
no prohibitions. Moreover she should put her trust in Allah totally, return to Him in prosperity and
adversity, and ask Him for protection from every evil, for He Alone is the Provider of good and evil.
Whoever puts his trust in Allah and depends on Allah in all his matters, Allah will suffice him,
facilitate his matters and relieve his distresses. Allah, the Exalted says,

(Part No. 1; Page No. 128)

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from
every difficulty).) {And He will provide him from (sources) he never could imagine. And whosoever
puts his trust in Allah, then He will suffice him.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The ninth question of Fatwa no. 20361

Q 9: what is the ruling on writing papers including Ayahs from the Qur'an and invocations
and sticking them on any part of the body like the chest and the like, or folding them to
put them on the molar?

A: It is not permissible to stick papers including Ayahs from the Qur'an or supplications on the body
or on any part of it or put them under the bed and so on; because this takes the same ruling of
wearing amulets, which is forbidden according to the saying of Allah's Messenger (peace be upon
him), If someone wears an amulet, Allah will not accomplish his affairs for him and if someone ties

a cowrie shell, Allah will not protect him.> Moreover, he (peace be upon him) says, [Illegal]

Ruqyahs, amulets and love-potions are [acts of] Shirk.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 1; Page No. 129)

Swearing by other than Allah

Fatwa no. 17169

Is it true that swearing by other than Allah, using abstract meanings, not considered
Shirk (associating others with Allah in His Divinity or worship), whereas swearing by
essences or beings is that which is considered Shirk?

A: Swearing by anything or anyone other than Allah is an act of minor Shirk (associating other
partners with Allah that is not tantamount to taking a Muslim out of Islam); based on the Hadith
reported by Imams Ahmad, Abu Dawud and Al-Tirrnidhy that Prophet (peace be upon him) said:
(Anyone who swears by other than Allah has committed Kufr or Shirk. If a person aims at glorifying

the thing sworn by in the same way that Allah is glorified, this is considered major Shirk (associating
others with Allah in His Divinity or worship that takes the Muslim out of Islam), whether the thing
sworn by is concrete or abstract; all this is not permissible.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad his family and
Companions.

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The fifth question of Fatwa no. 17882

Q5: A teacher said that if a person swears by other than Allah without intending
glorification, it will be permissible. He cited an example from the Qur'an where Allah
swears by His creatures like the sun, the moon, the forenoon, the night, etc.

A: Allah, may He be Glorified, can swear by any of His creatures as He wills, but

(Part No. 1; Page No. 130)

servants are not permitted to swear by anything or anyone except Allah, may He be Glorified and
Exalted. It was authentically narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari
and Muslim) that the Prophet (peace be upon him) stated, Anyone who has to take an oath should

swear by Allah or remain silent, (i.e. He should not swear by other than Allah.) It was narrated in

the Musnad of Imam Ahmad with an authentic chain of narration from "Umar ibn Al-Khattab (may
Allah be pleased with him) that the Prophet (peace be upon him) stated, Anyone who swears by

anything other than Allah is committing an act of Shirk (associating others with Allah in His Divinity or
worship). It was also narrated in the Sunan of both Abu Dawud and Al-Tirmidhy with an authentic

chain of narration from "Abdullah ibn "Umar ibn Al-Khattab (may Allah be pleased with them both)
that the Prophet (peace be upon him) stated. He who swears by anyone but Allah commits an act of

Kufr (disbelief) or Shirk. The phrase "Kufr or Shirk" indicates the narrator's doubt which one the

Prophet (peace be upon him) said. The meaning is crystal clear; the narrators were extra careful to
mention the exact wordings of the Hadith as they heard from the Prophet (peace be upon him). Shirk
here denotes minor Shirk.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family and Companions!

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The first and third questions of Fatwa no. 18991

Q 1: Is swearing by anyone or anything other than Allah (the Most Exalted) basically
considered major Shirk (associating others with Allah in His Divinity or worship) unless it
includes something that renders it minor Shirk?

What does the Prophet (peace be upon him) mean by saying, Whoever amongst you

swears, (saying by error) in his oath 'By Al-Latand Al-'Uzza', then he should say, 'La ilaha ilia Allah
(there is no deity but Allah)'? And what is the rank of this Hadith?

(Part No. 1; Page No. 131)

Did the Prophet order those who swear by anyone or anything other than Allah to say
"La ilaha ilia Allah (there is no deity but Allah);" because they have committed apostasy?
Or did he order them to say "La ilaha ilia Allah" as a sort of expiation for what they had
said?

A: Swearing by anyone or anything other than Allah is basically minor Shirk unless those who do so
intend to give what they swear by the same rank as Allah concerning glorification and exaltation. In
such a case this is considered major Shirk.

The Prophet (peace be upon him) ordered that "La ilaha ilia Allah" should be said by whoever swears
(by mistake) by Al-Latand AKUzza, which were two of the Arab's idols worshipped besides Allah,
because swearing by Al-Lat and Al-'Uzza contradicts the wordofTawhid (Monotheism) if it is
intended to glorify Al-Lat and Al-HJzza in the same way of glorifying Allah. If swearing by them is not
intended to glorify them, then this is against the perfection of Tawhid, and whoever swears by them,
he indeed glorifies them. Whoever swears by idols and the like, his oath is not considered valid but
he should seek forgiveness from Allah and say "La ilaha ilia Allah" and no expiation is due on him.
The word of Tawhid annuls any kind of association with (anything or anyone) other than Allah, and it
acquits those who say it from Al-Latand AKUzza and every other false deity but Allah. This word
essentially means that there is no one that has the right to be worshipped but Allah; so it emphasizes
worship of Allah and denies such a right to anyone but Allah. Consequently, if a person says it from
the depths of his heart out of loyalty to Allah coupled with true repentance to Him for what he has
said, such a sin will be expiated.

The Hadith mentioned in the question is authentic and it was related by Al-Bukhari and Muslim in
their Two Sahih (authentic) Books of Hadith and also related by Al-Bayhaqy in his Sunan. The
wording of the narration of Al-Bukhari from Abu Hurayrah (may Allah be pleased with him) is thus:

(Part No. 1; Page No. 132)

Whoever takes an oath in which he mentions Al-Lat and Al- "Uzza (forgetfully), should say 'la ilaha

ilia Allah (None has the right to be worshipped but Allah),' and whoever says to his companion,
'Come along, let us gamble' must give alms (as an expiation).)

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Q3: Is it right to get evidence on an opinion that differentiates between swearing by the
essences of things and abstract meanings according to what the Prophet (peace be
upon him) stated, He who swears by Arnanah (trust) is not one of us ? What is the grade of

authenticity of this Hadith? What is the ruling on the writer of this article? And what is
the ruling on those who propagate it?

A man swears by Allah falsely, but swears by anything other than Allah, may He be
glorified, truthfully. Could his conduct be a criterion to judge him as swearing by other
than Allah out of glorification?

A: Swearing by persons, like saying 'I swear by the Prophet' or 'I swear by so-and-so' and swearing
by abstract meanings, like saying 'I swear by Arnanah (trust)' or 'I swear by rny honor 1 are the same.
They are both included within the general form of swearing by anything or anyone other than Allah.
The Hadith mentioned in the question (Anyone who swears by Arnanah (trust) is not one of us.)

confirms the prohibition of swearing by abstract meanings such as Arnanah (trust) and the like. It
also indicates the prohibition of swearing by persons, as it is indicated by the general meaning of the
Hadith. The prohibition of swearing by persons is proved in what was narrated from the Messenger
of Allah (peace be upon him) when he stated, Do not swear by your fathers! (Agreed upon by Al-

Bukhari and Muslim). There is also the Hadith that reads, Anyone who swears by anyone but Allah is

a disbeliever or a Mushrik (one who associates others with Allah in His Divinity or worship). Narrated

by Abu Dawud and Al-Tirmidhy with an authentic chain of narrators. Also, the Prophet (peace be
upon him) stated, Anyone who swears by anything other than Allah is committing an act of Shirk.)

Narrated by Imam Ahmad with an authentic chain of narration from the Hadith narrated by "Umar
(may Allah be pleased with him).

(Part No. 1; Page No. 133)

Anyone who calls to the differentiation between swearing by Arnanah (trust) and swearing by
persons in order to permit swearing by persons, is grossly mistaken and his claim is to be rejected.
The Hadith narrated from the Messenger of Allah (peace be upon him) concerning the prohibition of
swearing by parents and the like, and the prohibition of swearing by anything other than Allah in
general can refute this opinion.

Concerning those who swear by Allah falsely, their fault is the false oath and glorifying Allah to prove
what is not true. Needless to say, lying is one of the major sins.

Swearing by anything or anyone other than Allah, even when it is a true oath, is considered minor
Shirk (associating others with Allah in His Divinity or worship). In essence, Shirk is more grievous
than major sins because swearing by anything other than Allah may reach the level of major Shirk, if
it is intended to glorify what is sworn by the same way Allah is glorified.

Therefore, Ibn Mas "ud (may Allah be pleased with him) said, "To swear by Allah falsely is more
tolerable to me than swearing by anything or anyone other than Allah truthfully."

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 1; Page No. 134)

Exerting all efforts... without Tawakkul

The first question of Fatwa no. 18281

Q 1: What is the ruling on using all possible means without Tawakkul (putting one's trust
in Allah), and on Tawakkul without making use of means?

A: Muslims should place their trust in Allah along with making use of all beneficial means. It is not
permissible to abandon the use of means (to materialize one's objective) under the pretext of
Tawakkul j as there is no contradiction between the two. Allah has ordained that all possible means
be utilized along with Tawakkul.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

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Fatwa no. 19700

Q: some Muslims swear by the Prophet, by a person's life, or by their loved ones, along
with swearing by Allah - we seek refuge in Allah from this. What is the reason for the
spread of this phenomenon? Is it because of the people's ignorance of its seriousness, or
due to their customs and traditions? Are there any other reasons? What is the role of
the media in enlightening the people regarding this matter? What is the role of the Du ah
(callers to Islam)

(Part No. 1; Page No. 135)

in raising people's awareness as regards this phenomenon?

A: It is not permissible to swear except by Allah (Exalted be He) or by one of His Attributes, because
swearing by other than Allah is Shirk (associating others with Allah in His Divinity or worship). The
Prophet (peace be upon hirn) stated. Anyone who swears by anyone but Allah has committed

Shirk. > He (peace be upon him) also stated. Anyone who has to take an oath should swear by Allah

or remain silent. Also, swearing is an act of glorifying what is sworn by and such glorification should

be given only to Allah (Exalted be He). Thus, it is not permissible to swear by other than Allah, which
includes the Prophet or any other creature. Likewise, it is not permissible to swear by any creature
along with Allah (Glorified and Exalted be He), such as by saying, "By Allah and the Prophet, I did not
do such and such." Muslim scholars in general, andDu"ah in particular, are required to warn
Muslims against this and explain (the truth) to them so that they will be aware of what they are
doing. They should warn the people against these pre-Islarnic customs and this blind imitation of
parents. Similarly, mass media should turn the people's attention to this and warn them against such
customs, by publishing the scholars' explanation of "Aqidah (creed) and Islamic issues and their
warnings against Shirk and acts of disobedience.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 1; Page No. 136)

Fatwa no. 20432

Q: Is it valid to swear by the life of Allah saying, "By the Life of Allah"? Ibn Al-Qayyim
mentioned this in a poem entitled "An-Nuniyyah As-Shafiyah Al-Kafiyah".

A: It is permissible for a Muslim to say "By the Life of Allah", and there is nothing wrong with this, as
it involves swearing by an established attribute of Allah, and a Muslim may swear by any of the
Names of Allah or His Attributes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 18805

Q 4: When we buy goods from a merchant, we ask him about the price which he
mentions. After that, to know the final price, we say: "How much is it for the sake of
honesty?" or "How much is it for the sake of Allah?" What is the ruling on using these or
similar phrases?

A: It is not permissible to swear by other than Allah, whether by honesty or anything else, in
compliance with the warning of the Prophet (peace be upon him): Anyone who swears by other

than Allah has committed Shirk (associating others with Allah in His Divinity or worship).)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 137)

Extremism in religion

Fatwa no. 13922

Q: I have a neighbor whose father died about ten years ago. At that time, he did not
know that building on the graves is not permissible; therefore, he built a shrine for his
father, and people began visiting this shrine and offering sacrifices at it. This evil custom
that is based on a corrupt Aqidah (creed) has been halted, and I advised him (the son)
to destroy the shrine, but he refuses thinking this represents undutifulness to his father.
What is your advice in this regard? It should be mentioned that people there have weak
Iman (Faith) and are illiterate, so if this building remains, it will lead to further spread of
corrupt beliefs. Please guide us to the ruling on this and how to destroy this building, and
whether or not there are certain Adhkar (invocations) or Qur'an to be recited before
demolishing the shrine to ward off any Satan in the grave. May Allah reward you.

A: The building constructed on the grave of your neighbor's father must be demolished, and this
does not imply any undutifulness to him. Building over graves is prohibited as it is authentically
reported that the Prophet (peace be upon him) instructed "Aly (may Allah be pleased with him) (Do

not leave a raised grave without leveling it.) Let your neighbor seek Allah's Support and demolish the

building constructed over the grave.

(Part No. 1; Page No. 138)

And let him never fear Satan or any thing else, for these are illusions thrown by lb I is (Satan) in the
heart to undermine one's determination to refute evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17070

Q 1: In Yemen large graves were built for some Awliya" (pious people) and rooms were
built over these graves with domes like those of Masjids (Mosque) attached over them.
These Masjid-like rooms are dedicated by people for offering Salah (Prayer). What is the
ruling on that?

A: It is not permissible to build Masjids over graves, because this is a means leading to Shirk
(associating others with Allah in His Divinity or worship). It is even more emphatically prohibited to
offer Salah at the graves, whether in places built over them or not, as the Prophet (peace be upon
him) forbade this. It leads to people calling upon the dead, seeking help and blessing from their
graves. This is major Shirk which takes a person out of Islam. Accordingly, it is not permissible to
offer Salah in such places, and rooms built over graves should be demolished, as the Prophet (peace
be upon him) instructed "Aly (may Allah be pleased with him) Leave not a raised grave unleveled.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 139)

The first question of Fatwa no. 16357

Q 1: Is it permissible to build a Masjid (mosque) over a grave out of necessity? Is it
permissible to build a Masjid in the graveyard after exhuming the bodies? Is it permissible
to install pillars in the grave, while leaving the first floor empty and building the Masjid on
the second floor?

A: It is not permissible to build a Masjid over graves or exhume the dead to raise a Masjid in their
places. The graves have a greater right to the site where they were built, and Muslims must look for
another place to build the Masjid. Similarly, it is not permissible to install pillars in the graves or build
over them, whether the building is a Masjid or whatsoever. Masjids are not to be built over graves,
and the dead must not be disturbed. Furthermore, performing prayers in such Masjids leads people
to associate its dwellers as partners with Allah and exaggerate their status. Therefore, it was
authentically reported from Allah's Messenger (peace be upon him) that he stated: May Allah curse

the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.

(Agreed upon by Al-Bukhari and Muslim). It was also related by Muslim in his Sahih (authentic) Book
of Hadith on the authority of Jabir ibn "Abdullah (may Allah be pleased with both of them): (The

Messenger of Allah (peace be upon him) forbade plastering of the graves, sitting on them and
building over them. In Sahih Muslim, the Prophet (peace be upon him) said, Beware of those who

preceded you and used to take the graves of their prophets and righteous men as places of worship,
but you must not take the graves as Masjids; I forbid you to do that. There are many Hadith to that

effect, and we ask Allah to set right the affairs of
(Part No. 1; Page No. 140)

all Muslims and bestow on them good understanding of Islam. Indeed, Allah is the best One to be
asked for help.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 15925

Q 7: If there is a grave in the backyard of a Masjid (mosque) with a wall in between, is it
permissible to perform Salah in that Masjid? Is performing Salah there valid or not? What
is the legal ruling on a person who swears by other than Allah such as the Prophet or Al-
Amanah (Honesty)?

A: It is invalid to offer Salah in any Masjid where there is a grave. The Prophet (peace be upon hirn)
is quoted to have prohibited to take graves as Masjids. The prohibition indicates that it is not
permissible to perform Salah there whether a building was established upon it or not or if the grave
is attached and connected directly to the Masjid or the Masjid is built for its sake. However, in case
the Masjid is separated from the grave with a street or a passage for example, there will be no harm
to pray therein. It is not permissible to swear by other than Allah (Glorified be He), neither by the
Prophet (peace be upon him) or anyone else because the Prophet stated: Anyone who swears by

other than Allah has committed a disbelief or has associated others with Allah.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 16076

Q: What is the ruling on offering Salah (Prayer) in a Masjid (Mosque) where there is a
grave? A person whom we asked

(Part No. 1; Page No. 141)

said that there is no harm whether the grave was outside the Masjid or annexed to it.
He said that the Sahabah (Companions of the Prophet) did not object to burying the
Prophet (peace be upon him), Abu Bakr, or ^Umar in the Masjid. If the grave is annexed
to the Masjid but not in the direction of the Qiblah (direction faced for Prayer towards
the Ka x bah), it is Makruh (reprehensible) to offer Salah in it. However, you can offer
Salah if the grave is in the direction of the Qiblah but not annexed to Masjid. Please,
advise. May Allah reward you the best!

A: According to Hadith, it is prohibited to build Masjids over graves as part of the Masjid, for this
leads to Shirk (associating others with Allah in His Divinity or worship). It is also prohibited to offer
Salah at any spot of the Masjid built over graves because this leads to Shirk or to offer Salah beside
graves where there is no Masjid, because this counts as taking thern Masjids. On the other hand, the
graves of the Prophet (peace be upon hirn) and his two Companions (may Allah be pleased with
them) were outside the Masjid. They were buried in the room of "Aishah (may Allah be pleased with
her). When the Masjid was expanded during the caliphate of Al-Walid ibn "Abdul-Malik, the room
was included by the order of Al-Walid without consulting scholars. In conclusion, the Masjid of the
Messenger (the Prophet's Mosque) was not built over the graves, all praise is due to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 142)

The first question of Fatwa no. 16645

Q 1: Is it prohibited to offer Salah (Prayer) in a Masjid (mosque) where there is a grave?
Allah (Exalted be He) states, No doubt! Verily, the Auliya' of Allah [i.e. those who believe in the

Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has
forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear
shall come upon them nor shall they grieve.)

A: It is invalid to offer Salah in a Masjid where there is a grave, as the Prophet (peace be upon him)
stated, <Do not take graves as Mas j ids and he cursed those who do that, as it is a means leading to

Shirk (associating others with Allah in His Divinity or worship).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16062

Q 2: A man told me that a Hadith states, Do not set out on a journey but to three Masjids

(rnosques)... He inquired whether it is Haram (prohibited) to visit the grave of Al-Husayn

or Al-Sayyidah Zaynab with the sole intention of visiting the grave, not to offer Salah
(Prayer) in the Masjid or seek the blessing of the deceased.

A: it is permissible for men to visit graves without traveling specifically to visit them, according to the
statement of the Prophet (peace be upon him), {Visit the graves, for they remind you of the

Hereafter. Related by Imam Muslim in his Sahih (authentic) Book of Hadith. However, it is Haram to

travel especially to visit them, seek blessings in them

(Part No. 1; Page No. 143)

and those buried in them, or offer Salah there, according to the Prophet's statement, Do not set out

on a journey but to three Masjids: Al-Masjid al-Haram (the Sacred Mosque), this mosque of mine
(the Prophet's Mosque), and Al-Aqsa Mosque (in Jerusalem). The Prophet (peace be upon him) also

stated, (May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets

as places of "Ibadah (worship). The Prophet (peace be upon him) also cursed the women who visit

the graves. It was reported on the authority of Ibn "Abbas (may Allah be pleased with him) that he
said, <The Messenger of Allah (peace be upon him) cursed the women who visit graves, and those

who build Masjids and place lights upon them.) In another narration reported on the authority of Abu
Hurayrah (may Allah be pleased with him). The Messenger of Allah (peace be upon him) cursed the
women who frequent graves. > Accordingly, it is not permissible to travel to visit the grave of Al-
Husayn and Zaynab.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16105

Q 2: A group of people visits a Masjid (mosque) wherein is buried a Waliy (a pious
person) called Sidi Arwaz. They try to draw closer to him by offering gifts, including
coverlets

(Part No. 1; Page No. 144)

and candles, and they slaughter sacrificial animals there. They do this believing that this
Waliy will send their Du l a J (supplication) to Allah (Glorified be He). When we asked about
this belief, they said that during the French occupation of Algeria, the French Forces fired
heavy artillery at this Masjid and could not destroy it. In fact the cannon balls bounced
back and killed many of the French soldiers. We would like to know the ruling of the Din
(religion of Islam) on this.

A: visiting the graves of the Awliya J (pious people) for the purpose of seeking their blessings or
drawing closer to thern to ask for their needs to be fulfilled, is an act of Shirk (associating others with
Allah in His Divinity or worship) and it is not permissible. Anyone who does this is a Mushrik (one who
associates others with Allah in His Divinity or worship), because it involves performing worship to
other than Allah (Exalted be He). Allah (Exalted be He) says: so invoke not anyone along with Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 16097

Q 2: What is the ruling on visiting the graves of the Awliya" (pious people), as we have in
our village two graves of Awliya 1 (pious people) visited by people seeking blessings from
them and calling upon them as intermediaries to Allah?

(Part No. 1; Page No. 145)

A: It is not permissible to visit the graves of Awliya' or others in order to seek their blessing and
supplicating through therm to Allah , as this is a form of Shirk (associating others with Allah in His
Divinity or worship) or a means to it. Similarly, seeking blessings from the occupants of graves is
Shirk, because one can only seek them from Allah, not others. It is known that what many ignorant
people do around grave sites such as seeking the help of the dead and calling upon them to heal the
sick, is a form of major Shirk (associating others with Allah in His Divinity or worship). Likewise,
supplicating to Allah by virtue of their status i.e. a kind of unlawful Tawassul (seeking to draw close
to Allah through unlawful means), is a prohibited Bid "ah (innovation in Islam) and a means to major
Shirk. We seek refuge with Allah from all of this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17926

Q: Is it permissible to join people during circumambulation around graves to guide them,
as this is the only way to make them stop walking around the graves? Is there any
Muslim scholar who holds this opinion? What is the ruling on one who holds that
circumambulating the graves with people is permissible in order to save them and for the
sake of Da ^ wan (calling to Islam)?

A: The ruling of circumambulating the graves varies according to the intention of the
circumambulator.

1- If they circumambulate for the sake of drawing near to the people of the graves, it is major Shirk
(associating others with Allah in His Divinity or worship). This is because this is an act of worship
dedicated to other than Allah and whoever dedicates any act of worship to other than Allah

(Part No. 1; Page No. 146)

commits Shirk (associating others in worship with Allah).

2- If they circumambulate graves with the intention of drawing near to Allah, it is a prohibited Bid "ah
(innovation in Islam) and one of the means of Shirk. Allah did not prescribe that Muslims
circumambulate any place but the Honorable Ka "bah.

3- If they do not intend to draw near to Allah or to the dead, but walk with people around the grave
to call them to the truth, this is wrong and prohibited. This involves imitating the circumambulators in
their action and it is not permissible as a way of Da "wah. Therefore, whoever sees Muslims doing so
must advise and reprimand them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18149

Q 2: There are a lot of mausoleums in the cemetery of our village. They are built at a
height of approximately 10 feet, but the people of this area neither visit nor revere
them. We have advised them to demolish these mausoleums, but they refuse as they
consider them monuments within the graveyard walls, and no one visits them. We hope
your Eminence will kindly provide us with a written fatwa (legal opinion issued by a
qualified scholar) so we can present it to the people in charge of

(Part No. 1; Page No. 147)

our town to act accordingly.

A: Muslim authorities must demolish any structures built over graves, for they are of the means to
Shirk (associating others in worship with Allah). The Prophet (peace be upon him) said to the
Commander of the believers "Aly ibn Abu Talib (may Allah be pleased with him) Spare no portrait

un wiped out and leave no high grave unleveled. It is also authentically reported that the Prophet

(peace be upon him) "forbade plastering graves, sitting on them, and building over them Compiled

by Muslim in his Sahih from the Hadith narrated by Jabir ibn "Abdullah Al-Ansary (may Allah be
pleased with both of them). He (peace be upon him) also said: Allah has cursed the Jews and the

Christians, for they took the graves of their Prophets as places of worship (Agreed upon by Imams

Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21019

Q: I am a citizen of the Republic of Kazakhstan. There is a grave in my country for a man
called Ahmad Al-Isawy which people visit to perform pilgrimage and acts of worship.
What is the ruling on this? May Allah reward you. What is your advice to the Muslim
brothers in Kazakhstan? May Allah reward you.

A: Islam is based on five pillars, which the Prophet (peace be upon him) clarified in his saying,
(Islam is based on five pillars: testifying that there in no god but Allah and that Muhammad

(Part No. 1; Page No. 148)

is the Messenger of Allah, offering Salah (Prayer), giving Zakah, observing Sawm (fasting) in
Ramadan and performing Hajj for those who are able to perform it. The meaning of testifying that

there is no God but Allah is that none should be worshipped but Allah. Thus, all forms of Tbadah
(worship), whether outward or inward, such as fear, hope, love, repentance, Salah (Prayer), Sawm
(fasting), Hajj, vowing, slaughtering animals, Du "a' (supplication) and seeking help should be
dedicated only to Allah. This is Tawhid (monotheism) other than which Allah does not accept, and
which leads its believer to Jannah (Paradise) and away from Hellfire. This is shown in many texts of
the Qur'an and the Sunnah, such as Allah's saying, Worship Allah and join none with Him (in

worship) His saying, And verily, We have sent among every Ummah (community, nation) a

Messenger (proclaiming): 'Worship Allah (Alone), and avoid (or keep away from) Taghut (all false
deities i.e. do not worship Taghut besides Allah). "■• His saying, < And I (Allah) created not the jinn and

mankind except that they should worship Me (Alone). His saying, Verily! Allah forgives not (the sin

of) setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and
whoever sets up partners in worship with Allah, has indeed strayed far away.) His saying, «and

whoever sets up partners with Allah (in worship), he has indeed invented a tremendous sin.) His

saying, <Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden

Paradise to him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers)
there are no helpers.)

(Part No. 1; Page No. 149)

His saying, Say (0 Muhammad pJL^g zlJjz oDl ,_sJL^): "Verily, my Salat (prayer), my sacrifice, my

living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinn and all that exists). "He

has no partner. And of this I have been commanded, and I am the first of the Muslims." and His

saying, ^Therefore turn in prayer to your Lord and sacrifice (to Him only).) The Prophet (peace be

upon him) also said, Whoever dies while still invoking a rival (in worship) to Allah will enter Hellfire.

Related by Al-Bukhari in his Sahih (authentic) Book of Hadith. The Prophet (peace be upon him) also
said, - Anyone who meets Allah without associating anything with Him will enter Jannah (Paradise);

and anyone who meets Him associating (anything) with Him will enter Hellfire. Related by Muslim in

his Sahih Book of Hadith.

This is Tawhid which is Allah's right over His slaves. Those who give this right or some of it to
anyone other than Allah have committed major Shirk (associating others with Allah in His Divinity or
worship) and Kufr (disbelief), such as those who supplicate to the dead and seek their help to bring
benefit or ward off harm, slaughter animals or make vows for them. Allah (Exalted be He) shows the
error and delusion of those who supplicate to anyone other than Him in His saying, "And invoke not

besides Allah, any such that will neither profit you nor harm you, but if (in case) you did so, you shall
certainly be one of the Zalirnun (polytheists and wrong-doers).") {And if Allah touches you with harm,

there is none who can remove it but He, and if He intends any good for you, there is none who can
repel His Favour which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-
Forgiving, the Most Merciful.)

(Part No. 1; Page No. 150)

He (Glorified and Exalted be He) also says, Verily, those whom you worship besides Allah have no

power to give you provision: so seek your provision from Allah (Alone), and worship Him (Alone), and
be grateful to Him. To Him (Alone) you will be brought back. He (Glorified and Exalted be He) also

says, {And who is more astray than one who calls on (invokes) besides Allah, such as will not answer

him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?

And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their

enemies and will deny their worshipping. He (Glorified be He) also says, Is not He (better than your

gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and
makes you inheritors of the earth, generations after generations? Is there any ilah (god) with Allah?
Little is that you remember! Thus, what the people of your village do of circumambulating around

the grave to get closer to the dead man is considered a form of major Shirk (associating others with
Allah in His Divinity or worship) that renders a person out of the fold of Islam. If they do it to get
closer to Allah and think that doing it by the grave is a means for it to be accepted, this is innovated
Tawassul (seeking to draw close to Allah through unlawful means) and a means leading to Shirk.
They should perform Tawbah (repentance to Allah) of this deed and worship Allah Alone.

Everyone should learn the pillars of Islam and Iman (Faith) as they were mentioned in the Qur'an and
the Sunnah, and as clarified by the scholars of Ahl-ul-Sunnah wal-Jama v ah (those adhering to the
Sunnah and the Muslim main body).

(Part No. 1; Page No. 151)

They should also beware of committing deeds that invalidate Iman and Islam, whether Shirk or
others. A person who is granted knowledge and understanding should call for Tawhid in the most
suitable and useful ways. Allah (Exalted be He) says, And who is better in speech than he who

[says : "My Lord is Allah (believes in His Oneness)," and then stands firm (acts upon His Order), and]
invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the
Muslims." He (Glorified be He) also says, Say (0 Muhammad y&JL-u 3 oJLc otil jJL^?): "This is my

way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge, I
and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah - Islamic
Monotheism with sure knowledge). And Glorified and Exalted be Allah (above all that they associate
as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers
in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to
Allah). 11 )

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

The first question of Fatwa no. 21454

Q 1: It is customary when someone marries to go to the domed grave of the righteous
man Sidi Muhammad Al-Salih. The bridegroom writes his name and his family name on the
wall of the dome. He then lights some candles. When I asked some elders about this
custom, they said that this pious Waliy recommended that the newly weds visit him.

(Part No. 1; Page No. 152)

They told us that he died on his wedding night. People, thus considered his request
obligatory and claim that anyone who does not go to the grave and write his name with
henna, and lights some candles will become impotent or insane on his wedding night. We
heard that when some newly married people disapproved of this habit and did not abide
by it, they were afflicted with impotence, insanity, etc. This Waliy is buried alone in a
private place, not in the cemetery. Is it permissible to follow them in this habit despite
our knowledge that all good and evil are in the Hand of Allah?

What is the meaning of what happened to the newly married people who refused to visit
the grave on their wedding night and were exposed to afflictions? They sought several
medical treatments but all were in vain. They did not recover until they went to that
Waliy, wrote their names with henna, and lit some candles.

Is someone who follows this practice considered a Mushrik (associating others with Allah
in His Divinity or worship)? How do we treat people who do this out of fear that they will
be inflicted with adversity? Please, advise! May Allah show mercy to and bless you, and
benefit Muslims from your knowledge.

A: It is not permissible to visit the graves of the dead in order to be blessed by thern or to ensure a
happy marriage, or anything else. This is an act of disbelief because these needs are only asked from
Allah. So you should abandon this evil practice and warn people against it.

(Part No. 1; Page No. 153)

As for the success achieved when they follow this custom and the problems they face when they do
not, this does not validate this practice or its permissibility because this is a trial and test. Actions
must be taken from the Shari "ah, not from customs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21394

Q 1: In the city of Sidy Khalid, which is about 7 km from my town, there is a grave known
as the grave of Khalid ibn Sanan. Many people come from far away to circumambulate
around this grave and seek help from its dead occupant and they collect a lot of money
there. This is usually done on the 26th of Ramadan every year. People gather 400 m or
less around the grave that is in this graveyard to sell and purchase things. It has
become an annual market and people come to it from as far away as 600 km or even
more than that; we are not just talking about a local market, shaykh!

My question is: Can my religious brothers and I go to this market to buy and sell?

(Part No. 1; Page No. 154)

A: It is not permissible for you to travel to visit graves, because the Prophet (peace be upon hirn)
said, "No journey should be made except to three Masjids (mosques): This Masjid of mine (Al-Masjid
Al-Nabawy in Madinah), Al-Masjid Al-Haram (the Sacred Mosque in Makkah), and Al-Masjid Al-Aqsa
(Al-Aqsa Mosque in Jerusalem)/' Also, because this is a way to Shirk (associating others with Allah in
His Divinity or worship). It is not permissible to circumambulate around graves or to rub their walls to
get blessings from them, because this is Shirk and a way to it. It is also not permissible to go to the
market that has been established around this grave, because this would involve cooperation in
falsehood and support of this Munkar (that which is unacceptable or disapproved of by Islamic law
and Muslims of sound intellect).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 21847

Q: In Pakistan, there is a famous city named Pakpattan, where there is a shrine of a Sufi
shaykh called Farid Al-Din Mas^ud, who died in 664 A.H. His shrine has two doors; one is
open for visitors throughout the year and the other is open for only five days every
year; starting from the fifth (5) of Muharram on the occasion of an annual feast set at
the shrine. People there call this door "The door of Jannah (Paradise)", claiming that the
Sufi shaykh Nizham Al-Din Awliya 1 saw the Prophet (peace be upon him) when the veil
was removed before him and he told him that this door is the door of Jannah and that
whoever passes through it will enter it. This is why every year hundreds of thousands of
people jostle to pass through this door believing this claim, but this year more than 40
persons died while passing through this door

(Part No. 1; Page No. 155)

because of the crowd.

What is the Islamic ruling on this door?

What is the ruling on whoever believes it is the door of Jannah?
What is the ruling on those who pass through this door?

I hope that you will kindly answer us as soon as possible. May Allah reward you with the
best reward and guide you to what pleases Him!

A: The Prophet (peace be upon him) forbade building over graves and ordered the demolishing of
buildings constructed on them, for this is a means to shirk (associating others in worship with Allah).
Thus, the mentioned shrine must be demolished by whoever is in charge. It is impermissible to seek
its blessings or contribute to its maintenance, as this is a major shirk. Moreover, the claims spread
about it are untrue and false superstitions. We ask Allah to keep us safe and sound.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 156)

Exaggerated veneration of the Messenger (peace be upon him)

The first question of Fatwa no. 11293

Q 1: I heard some people say that anyone who is named Ahmad or Muhammad will not
enter the Fire on the Day of Resurrection out of honor and glorification to the name of
the Messenger (peace be upon him). However, I know some men who are named Ahmad
and Muhammad yet oppose all that Allah has commanded us to do and the Messenger
(peace be upon him) forbade us from. They do not observe Sawm (Fast) during Ramadan
or offer the obligatory Salah (Prayer) and some of them even deny Allah's Existence!
May we be protected from that! So, how is it possible that such people will enter Jannah
(Paradise)?

A: What is mentioned in the question, that anyone who is named Muhammad or Ahmad will not
enter the Fire on the Day of Resurrection, out of honor and glorification to the Messenger (peace be
upon him), is not true. The Prophet (peace be upon him) called his closest kindred to Islam; he
warned them and commanded them to abide by Tawhid (belief in the Oneness of Allah), and to
become believers, then he announced to them all, U I can avail you nothing against Allah. " Every

soul will be held in pledge for its deeds: it will receive the reward for whatever good it has earned,
and it will be punished for whatever evil it has earned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 1; Page No. 157)
Fatwa no. 12565

Q: I heard a shaykh saying that when the Messenger (peace be upon him) died, the
Sahabah (Companions of the Prophet) hastened to bury him on the same day and
offered the Funeral Prayer in groups over his body. They, then, continued to visit his
grave and recite some Ayat (Qur'anic verses) asking Allah to have mercy on him. I would
like Your Honor to fully explain two points stated by this shaykh, which are:

Firstly: Was the Messenger (peace be upon him) buried on the same day, or was he
shrouded and left until the selection of Abu Bakr (may Allah be pleased with him) to lead
the Muslim state and assume the caliphate? How long did this take? When was the
Prophet (peace be upon him) buried?

Secondly: Did the Sahabah (Companions of the Prophet) really recite the Qur'an and visit
the grave of the Messenger (peace be upon him) to ask Allah to be merciful with him
after offering the Funeral Prayer over his body - as claimed by the shaykh?

A: The Messenger (peace be upon hirn) was not buried on the same day in which he died. It is not
true that the Sahabah carne successively to visit his grave and recite the Qur'an there.

(Part No. 1; Page No. 158)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 17846

Q: There is a question fired by those who excessively revere the graves of righteous
people and Mubtadi s (those who introduce innovations in religion) to whom they call
people. They attack us claiming that Imam Ahmad (may Allah have mercy on him)
permitted rubbing and kissing of the Minbars (pulpits) and graves of righteous people
with the intention of drawing close to Allah. They cite in support the book entitled Al-
Jamr Fi Al- "Hal Wa Ma>ifat Al-Rijal, more specifically the narration of "Abdullah, Salih Al-
Marwadhy and Al-Maymuny vol. 2, p. 23, no. 250 which reads: "I asked him about the
man who rubs and kisses the Minbar of the Prophet (peace be upon him) seeking his
blessing and does the same at his grave, seeking to draw close to Allah (Glorified and
Exalted be He). He answered: "There is no harm in this."

Kindly, guide me and provide me with a satisfactory answer, for it gives rise to a strange
Fitnah (sedition) among the youth who are not firm in knowledge. Can this statement be
attributed to Imam Ahmad (may Allah be merciful with him)?

A: rubbing the remaining relics of the Prophet his grave and Minbar is not permissible, as it is a
means leading to Shirk (associating others with Allah in His Divinity or worship). If this is done with
the aim of seeking blessing, it will be Shirk. Shaykh-ul-Islarn Ibn Taymiyyah said, "The scholars
agreed that the visitor of the grave of the Prophet (peace be upon him) or of other prophets,
righteous people, Sahabah (Companions of the Prophet), Ah l-ul-Bayt (members of the Prophet's
extended Muslim family)

(Part No. 1; Page No. 159)

or others should not wipe or kiss any of these things. Moreover, no inanimate object is lawful to be
kissed [out of reverence] except for Al-Hajar Al-Aswad (the Black Stone in a corner of the Ka "bah). It
was authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)
that "Umar (may Allah be pleased with him) said, when kissing Al-Hajar Al-Aswad, "By Allah I know
that you are but a stone that brings no benefit and causes no harm. Had it not been that I saw the
Messenger of Allah (peace be upon him) kissing you, I would not have kissed you." Therefore, it is
not an act of Sunnah, according to the consensus of the Four Imams (Abu Hanifah, Malik, Al-Shafi "y,
and Ahmad), to kiss or touch the corners of Al-Bayt (the House: another name for the Ka "bah) which
are beside Al-Hajar Al-Aswad or the walls of Al-Bayt, or Maqam Ibrahim (the Station of Ibrahim) or
the Rock near Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem) or the grave of any of the prophets
and righteous people. The scholars differed as to the ruling on putting the hand on the Minbar of the
Messenger of Allah (peace be upon him) when it existed. Malik held the view that it is Makruh
(reprehensible), for it is Bid "ah (innovation in religion). It was reported that when Malik saw "Ata 1
doing this, he did not attend his religious circles. The narration attributed to Ahmad with regard to
permissibility of this act is weak. Likewise, the narration of Ibn "Umar concerning touching the Minbar
cannot be used as a proof, for it is contrary to other established proofs and contrary to what was
authentically reported from Amir Al-Mu J minin (Commander of the Believers) "Umar ibn Al-Khattab
(may Allah be pleased with him). It is not permissible to act in contradiction to the evidence, because
the Prophet (peace be upon him) stated, Anyone who does an action which is not in accordance

with this matter of ours (Islam)

(Part No. 1; Page No. 160)

will have it rejected.

May Allah grant us success! May peace and blessings be upon our Prophet his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17457

Q 1: What is the ruling on wiping the walls and the steel bars of the Prophet's grave
while visiting it?

A: Upon visiting the Prophet's grave (peace be upon hirn) J it is recorn mended to send peace on hirn
and his two Companions Abu Bakr and "Urnar (may Allah be pleased with them). This was the
practice of the Sahabah (companions of the Prophet), Tabi "un (the generation after the Companions
of the Prophet), the next generation of the best centuries and those who adopted their way. As for
wiping the walls and the steel bars of the windows of the room where he was buried, it is a Bid "ah
(innovation in Islam) and one of the means to Shirk (associating others in worship with Allah). A
Muslim must abandon this prohibited practice and warn others against it.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17056

Q: Did the Barakah (blessings) of the Messenger (peace be upon him) end with his
death?

(Part No. 1; Page No. 161)

A: Tabarruk (seeking blessings) from the Messenger (peace be upon him), his sweat, and the water
he used for Wudu' (ablution) was permissible during his lifetime, for it was possible to obtain these
things and seek Tabarruk from them. However, this is not permissible after his death, as these things
ended with his death and can no longer be obtained.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17248

Q 3: What is the ruling on excessively praising the Prophet (peace be upon him)? What is
your opinion in this saying: "0 Allah, send Your blessings on Muhammad, the cure and
treatment of hearts, the good health and remedy of bodies, and the light of sights" while
the person believes in these meanings?

A: These words are full of exaggeration and extremism in praising the Prophet (peace be upon him).
The Prophet (peace be upon him) prohibited this kind of exaggeration when he said, Do not

exaggerate in praising me as the Christians praised the son of Maryarn (Mary). This description

makes the Prophet (peace be upon him) a source of treatment and cure of sicknesses. Indeed, this
matter is only within Allah's Power. Al-Khalil (Prophet Ibrahim) said, "And when I am ill, it is He who

cures me. So the belief that the Messenger (peace be upon him)

(Part No. 1; Page No. 162)

heals ailments is an act of Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17468

Q 1: In your respected magazine, issue 37 and precisely in the Fatawa corner, I read the
Fatwa no. 5783 which states that reading Qasidah Al-Burdah (The Poem of the Cloak) is a
Bid ah (innovation in religion) and you quoted a Hadith as evidence. Vou also added that
there is no reward in reading this poem; rather some of its verses include major Shirk
(associating others with Allah in His Divinity or worship). For example, the poet writes:

Most generous of mankind, I have no one to take refuge in
Except you at occurrence of widespread calamity
If at my resurrection, you do not take me by my hand
Out of kindness, then say O the slipping of my foot

until the end of the poem.

My question is: How can Shirk be detected in the verses?

A: The verses contain Shirk because the poet seeks refuge in other than Allah at the time of calamity
on the Day of Resurrection. Seeking refuge in other than Allah is Shirk because it is a kind of worship
that is dedicated only to Allah. Moreover, the poet describes this world and the Hereafter as one of
the bounties of the Prophet (peace be upon him) and this is definitely false, a sort of exceeding the
proper limits, and a kind of dispossessing the sovereignty of Allah (Glorified and Exalted be He).
Finally, he writes that of the Prophet's knowledge is his knowledge of Al-Lawh-ul-Mahfuzh (the
Preserved Tablet)

(Part No. 1; Page No. 163)

and the Pen. This description denotes that he knows the Ghayb (the Unseen) while Allah (Glorified be
He) states: Say: '"None in the heavens and the earth knows the Ghaib (Unseen) except Allah" 1

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17626

Q 4: Many people claim that allah created the universe for the sake of the Prophet
(peace be upon him) and that were it not for the Prophet, Paradise and Hellfire would
not have been created. They also claim that he is created from light. How can we refute
these claims?

A: The claim that the universe was created for the sake of Muharnrnad (peace be upon him) and that
he is created from light is false and a kind of extravagance and exaggeration. Allah has created
mankind to worship Him. Allah (Exalted be He) says. And I (Allah) created not the jinn and mankind

except that they should worship Me (Alone).) and »He has created the heavens and the earth with

truth. > The Prophet (peace be upon him) is a man who was created in the same way as mankind;

namely j through a father and a mother. Allah says. Say (O Muhammad y&JL^j oJLc oil I ,_$L&)\ "I am

only a man like you. Moreover ,

(Part No. 1; Page No. 164)

Paradise and Hellfire are created as a reward and a punishment for the deeds of man. Paradise is
the home of the pious people, whereas Hellfire is the home of the Kaffirs (disbelievers).

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muharnrnad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18846

Q: In Al-Azhar Magazine, (vol. 4, issue 69 - Rabr Thany 1417 A.H., p. 540), I read a poem
called, "Longing" by Ibrahim Eisa marking the occasion of the Mawlid (the Prophet's
birthday). I have doubts regarding some of its verses for they include seeking help from
other than Allah. The poem reads as follows:

O my master! 0 you the best creature and the splendid light!

Save the truth, for it is about to be erased by a fool

O Prophet! You are the epitome of every good

□ my beloved! Offer your graces for they are thirst-quenching

My longing for you is an invocation and an echoing voice

Choose me! Shelter me! For my heart is pure

My heart yearns for my beloved and is watered by my tears

What a great honor, I chant, if I come close to you!

(Part No. 1; Page No. 165)

Please, show what is appropriate and what is not in these verses. May Allah reward you
the best for helping Muslims understand their religion.

A: This poern is an invocation and an appeal to the Messenger of Allah (peace be upon him) after his
death regarding matters that Allah Alone can do. The verses contain some polytheistic phrases such
as, "Save the truth! For it is about to be erased by a fool"., "O my beloved! Offer your graces for they
are thirst-quenching" and "Choose me! Shelter me!" To believe in these matters is Kufr (disbelief)
that may drive a person out of Islam, Allah Forbid! A person should perform sincere Tawbah
(repentance to Allah) of this and dedicate all acts of "Ibadah (worship) such as Du "a 1 (supplication)
and Istighathah (seeking help) to Allah only. In addition, a person should believe that Allah (Glorified
be He) is the only Sustainer Who can extend benefit and afflict Harm.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 21285

Q: I found the attached poem and read it only to find that it includes verses entailing
Shirk (associating others with Allah in His Divinity or worship), such as "If it were not for
you, no human would have been created...". The strange thing is that the poem is
attributed to Imam Abu Hanifah Al-Nu x man. Is this true? May Allah reward you with the
best! Is it permissible to distribute, read, and publish this poem? I hope Your Honor will
give

(Part No. 1; Page No. 166)

a detailed answer about this poem. May Allah bless you!

A: This poem is a lie against Imam Abu Hanifah (may Allah be merciful with him). It is, thus, not
permissible to attribute it to him. Also, the poem includes verses that exceed proper limits and
excessively praise the Messenger of Allah (peace be upon him), and this is definitely prohibited.
Moreover, it includes Tawassul (supplicating to Allah in the name of a human being) and
Du "a' (supplication) to the Messenger (peace be upon him), which should not be done nor believed
in, as this is Shirk or may lead to Shirk. Anyone who finds this poem must get rid of it, warn against
it, and not propagate for it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

^ Abdul- ^Aziz ibn Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20857

Q: People circulate some pictures of the prophet's room, which includes the graves of
the Prophet (peace be upon him) and his two Companions (may Allah be pleased with
them both). Also, there are pictures bearing some Ayahs (Qur'anic verses) and on the
back a phrase expressing that these pictures are made as a Waqf (endowment) for the
sake of Allah on behalf of a particular deceased person. People usually exchange these
pictures on some occasions such as l Eids and the New Hijri Year. We would like to hear
your Fatwa in this regard in order to enlighten people.

A: It is not permissible to distribute these pictures due to the evils which result,
(Part No. 1; Page No. 167)

such as exceeding proper limits, Tabarruk (seeking blessings) through them, and exposing the Ayahs
and Names of Allah (Exalted be He) to desecration. Also, it is not permissible to print or distribute the
pictures that bear Qur'anic Ayahs and have a phrase on the back indicating that they are endowed for
the sake of Allah on behalf of a particular deceased person. In doing so, there is a sort of disrespect
when the pictures are taken for decoration. Indeed, the Words of Allah are far exalted above that.
Additionally, such pictures cannot be made as a Waqf, since there is no Shar'y (Is la mica I ly lawful)
benefit that can be drawn from using them according to the way mentioned.

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 21888

Q: Please, explain the legal opinion in respect of looking at and spreading this photo
which I received by email and the translation of the caption below it which is as follows:
this is the picture of the Prophet's Rawdah (the area between the Prophet's pulpit and
grave). People are not allowed to see it, for it is not open for visitors. The number of
Muslims who had the chance to see it is one out of 10%. Please, pass it to all you know
for the sake of spiritual benefits. May Allah bless us all "Amen". This is the translation of
what has been written hereunder. Please, advise about the ruling on looking at

(Part No. 1; Page No. 168)

My second question is: How do we define Shirk to laypeople and how can we know and
protect ourselves from it, because many people believe that such pictures may benefit
or harm in someway or another, because it is the picture of the Prophet's grave (if it
really is). Could you explain this important issue. May Allah reward you with the best.

A: It is not permissible to spread these pictures, for spreading thern is a means to Shirk by seeking
blessing from and being attached to them. They must be destroyed and people should be warned
against them because the Prophet (peace be upon him) warned against exaggeration at his grave or
any other grave. He said, O Allah! Do not make my grave an idol that is worshipped. And he (peace

be upon him) said. Do not make my grave a place that you frequent (to invoke Allah's blessings on

me), but invoke blessings on me (without visiting my grave frequently) for your blessings reach me
wherever you may be. The Prophet (peace be upon him) said. You must not take graves as Masjids

(mosques), I forbid you to do this. i.e. do not offer Salah (prayer) in their area, because this is a

means leading to Shirk.

(Part No. 1; Page No. 169)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

and spreading them.

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 21801

Q: As it is clear for you, may Allah protect you, many plots are being made nowadays
against this religion to undermine the Aqidah (creed) and spread acts of Bid ah
(innovation in religion) all over Islamic Ummah (nation) by the enemies of Allah (Exalted
be He) and religion. However, people may neglect small things that grow to become
serious problems that become hard to stand up to, as happened with the people of Nuh
and their statues. Please find attached herewith some of the patterns that grew to
become very serious to the extent of holding comparisons between Allah (Glorified be
He) on one hand and the Prophet, (peace be upon him) on the other. I do not know what
worse could happen than this. The fellows at the Committee of Observing the Abominable
Acts in Aqidah have written this small leaflet that I hope you will read and provide us
with your comments. Perhaps this may help to remove such evil. May Allah guide you and
benefit His Servants by you, and enjoy your life in worshipping Him, Amen.

A: It is not permissible to write the Exalted Name "Allah" and "Muhammad" (peace be upon him)
parallel to each other on a paper, portrait or a wall. This act includes excessive reverence to the
Messenger (peace be upon him); it also includes equality to Allah (Exalted be He), leading to a
means of Shirk (associating others with Allah in His Divinity or worship). The Prophet (peace be upon
him) said. Do not

(Part No. 1; Page No. 170)

overpraise me as the Christians did with the son of Maryam (Mary), for I am only a servant (of
Allah). Therefore you should say (about me) "the Servant and Messenger of Allah." Therefore, such

portraits or papers should not be hung. Any similar writings on a wall should also be wiped out, to
protect the "Aqidah (creed) and act in accordance with the recommendation of the Messenger
(peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of the Fatwa no. 19272

Q 3: How accurate is the claim that when Allah sent Adam (peace be upon him) out of
Paradise, he invoked Allah to forgive his sin by the honor of Muhammad, whose name is
written in Paradise? The story states that when Adam did so, Allah forgave his sin. Adam
supplicated to Allah to allow him to see Muhammad (peace be upon him) and Allah let him
see the image of Muhammad (peace be upon him) on the nails of his thumbs whereby he
rubbed his eyes. Thus, it has become a custom among some non-Arabs to kiss the nails
of their thumbs and rub them against their eyes upon hearing the name of the Prophet
(peace be upon him). Actually, we have never heard this before.

We ask Allah to guide you to work for the good and the best interest of the Muslim
Ummah. We ask Him to grant you success and guard you - indeed, He is All-Hearer and
Responsive.

A: The reports that mention Adam's Tawassul (supplicating to Allah) in the name of Muhammad
(peace be upon them both) are baseless, and every action based on such reports are unfounded as
well.

(Part No. 1; Page No. 171)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 20269

Q 2: Is it true what is said, that anyone who recites the following Du l a J (supplication)
12,000 times shall see the Prophet (peace be upon him): 0 Allah! Send Your Blessings
and Peace upon our master, Muhammad, the Unlettered Qurayshy Prophet, the Sea of
Your Lights, the Mine of Your Secrets, the Eye of Your Protection, the Tongue of Your
Proof, the best of all Your creation, the most beloved of all creatures to You, Your Slave
and Your Prophet by whom You confirmed the mission of all Your Prophets and
Messengers; and upon his family and Sahabah (Companions)?

A: sending graces and blessings upon the Prophet (peace be upon hirn) in the formula mentioned in
the question is a baseless Bid'ah (innovation in religion); there is no evidence for this in the Qur'an or
the Sunnah (whatever is reported from the Prophet). It is obligatory on all Muslims to not do this.
They should restrict themselves to narrations that are authentically reported from the Messenger of
Allah (peace be upon him) regarding how to send blessings on him. These are sufficient and in them
lies all goodness. In sha J a-Allah (if Allah wills). An example of the way to send graces and blessings
upon the Prophet (peace be upon him) is the Hadith reported by Muslim, Al-Bukhari, Ahmad, and Al-
Nasa'y (may Allah be merciful to them all), on the authority of Abu Mas'ud Al-Ansary (may Allah be
pleased with him), who said, ("The Messenger of Allah (peace be upon him) came to us while we

were sitting in the company of Sa'd ibn 'Ubadah, when Bashir ibn Sa'd said to him, 'Allah (may He be
Exalted) commanded us to send blessings upon you, but how should we send blessings upon you? J
The Messenger of Allah (peace be upon him) fell silent until we wished he had not asked him. Then
the Messenger of Allah (peace be upon him) said, 'Say: 0 Allah! Send Salah (Graces, Honours,
Blessings, Mercy) upon Muhammad and upon the Family of Muhammad as You have sent Salah upon

(Part No. 1; Page No. 172)

Ibrahim (Abraham) and upon the Family of Ibrahim, and send blessings upon Muhammad and upon
the Family of Muhammad as You have sent blessings upon Ibrahim (Abraham) and upon the Family
of Ibrahim in the Worlds, You are indeed Worthy of Praise, Full of Glory! As for Sa lam (Islamic
greeting of peace), it is as you have learned. "' Another example is the Hadith related in the Two

Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ka'b ibn 'Ujrah
(may Allah be pleased with him), who reported that when the Prophet (peace be upon him) was
asked about the way of sending graces and blessings on him, he answered, saying, 'Say: O Allah!

Send Salah (Graces, Honours, Blessings, Mercy) upon Muhammad and upon the Family of
Muhammad as You have sent Salah upon Ibrahim (Abraham) and upon the Family of Ibrahim, You
are indeed Worthy of Praise, Full of Glory. O Allah! Send blessings upon Muhammad and upon the
Family of Muhammad as You have sent blessings upon Ibrahim (Abraham) and upon the Family of
Ibrahim, You are indeed Worthy of Praise, Full of Glory. JJ >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

The first question of Fatwa no. 20845

Q 1: Some people wonder how we can claim that the dead avail nothing, although Musa
(Moses, peace he upon him) after his death availed our Prophet Muhammad (peace he
upon him) during the Isra 1 ([Might Journey) and Mi>aj (Ascension to Heaven). He advised
our Prophet to return to Allah and ask him to reduce the daily obligatory prayers from
fifty to five. Also, how can we claim that the Messenger (peace be upon him), the best of
creation, avails us nothing after his death?

A: The advice that Musa (peace be upon him) gave our Prophet (peace be upon him), that he should
ask Allah for lightening the duty of prayers from fifty to five daily Prayers,

(Part No. 1; Page No. 173)

and what happened with the other prophets whose dead bodies exist in their graves on earth are a
special case and one of the miraculous supernatural events restricted only to the Prophet. Allah is
over all things competent. The prophets are dead and lead in their graves a life of Barzakh (period
between death and the Resurrection). Allah relieved their bodies from decay. However, this case or
any other does not indicate that the prophets or any other dead people can avail or harm living
people.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

* Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 174)

Isra' and MiVaj

The first question of Fatwa no. 20530

Q 1: the Qur'an mentions that our Prophet Muhammad (peace he upon him) was taken up
to the heavens on the Night Journey from Al-Masjid Al-Haram (the Sacred Mosque in
Makkah) to Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem) and from there he was
taken up to Sidrat Al-Muntah (The Lote Tree of the Utmost Boundary over the Seventh
Heaven beyond which none can pass). According to one of the Hadith, the Prophet
(peace he upon him) met with our master Musa (Moses, peace be upon him) who advised
him that he should entreat Allah (Glorified and Exalted be He) to reduce the number of
the daily Salahs (Prayers) from fifty to five. Another Hadith states that when our
Prophet (peace be upon him) was on his journey to Al-Masjid Al-Aqsa (the Aqsa Mosque
in Jerusalem), he met Prophet Musa (peace be upon him) in his grave. I think that the
Jews fabricated this Hadith to exalt Prophet Musa (peace be upon him) and show that he
was preferred over our Prophet Muhammad (peace be upon him). Please satisfy our
thirst for the truth from your deep knowledge of Islam.

A: It is confirmed by the Qur'an and Hadith Mutawatir (a Hadith reported by a significant number of
narrators throughout the chain of narration, whose agreement upon a lie is impossible) that the
Prophet (peace be upon him) was taken on a Night Journey (Isra J ) from Al-Masjid Al-Haram to Al-
Masjid Al-Aqsa, and then up to the Seventh Heaven (MiVaj). There he saw some prophets, some
astonishing scenes, Jannah (Paradise) and Hellfire. There Allah (Glorified and Exalted be He) spoke to
the Prophet (peace be upon him) with no intermediary and enjoined on him fifty Salahs. But the
Prophet (peace be upon him) kept on returning to His Lord, asking Him to lighten the duty, until Allah
(may He be Blessed and Exalted) reduced it to five Salahs in practice, but fifty in reward.

(Part No. 1; Page No. 175)

All praise and thanks are due to Allah Alone!

It is confirmed in the Hadith Sahih (a Hadith that has been transmitted by people known for their
uprightness and exactitude; free from eccentricity and blemish) that the Prophet (peace be upon him)
saw Musa (peace be upon him) in the Sixth Heaven and it was he who advised our Prophet (peace
be upon him) that he should go back to Allah (may He be Blessed and Exalted) to ask him to reduce
the number of Salahs. This is confirmed in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari
and Muslim) and others.

It is also authentically reported in "Sahih Muslim", "Musnad Al-Imam Ahmad", "Sunan Al-Nasa J y", and
"Sahih Ibn Hibban", on the authority of Anas (may Allah be pleased with him) that the Prophet (peace
be upon him) said, U I passed by Musa near the red mound on the night I was taken on the Nightly

Journey (Isra J ), and he was standing in prayer in his grave/' All this is truth, which Muslims must

believe in and acknowledge. It is confirmed that the Messenger of Allah (peace be upon him) saw
Musa (peace be upon him) in his grave performing Salah and that he also saw him in the heavens,

and Allah has power over all things. It is not permissible to deny what has been confirmed in the
authentic texts reported from the Prophet (peace be upon him) due to bewilderment of minds at it,
comparing the world of the Ghayb (the Unseen) or Barzakh (period between death and the
Resurrection) to life in this world, or by claiming that they are just fabricated by the Jews. All of this
is error, misguidance and deviation from the Straight Path.

(Part No. 1; Page No. 176)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 177)

Tawassul

The second question of Fatwa no. 13845

Q 2: Is it permissible for a person to make Dhikr (Remembrance of Allah) by saying: "0
Allah! You are All, from You comes all, to You refers all, by Your Grace lives all, and You
are raised above all. I ask You by Your Mercy □ Most Merciful"?

A: This formula of Tawassul (supplicating to Allah in the name of/by the virtue of...) is baseless in
Shari'ah (Islamic law); the Tawassul that is Islaimically permissible is that a servant beseeches Allah
in the name of one's Iman (belief) in Him or righteous good deeds. Allah (Exalted be He) says: <And

(all) the Most Beautiful Names belong to Allah, so call on Him by them It is related in the Sunan

(Hadith compilations classified by jurisprudential themes) on the authority of 'Abdullah ibn Buraydah
from his father that "The Messenger of Allah (peace be upon him) heard a man saying, '0 Allah! I

beg You in the name of my bearing witness that You are Allah, there in no god but You, the One God,
the Self-Sufficient Sustainer of all, Who begets not, nor was He begotten, and there is none coequal
or comparable to Him. 1 " He (peace be upon him) said, "You have begged Allah by His Name which,
when begged by it, He gives, and when supplicated by it, He answers/' Also, it is related in the Two

Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of 'Abdullah ibn 'Umar
(may Allah be pleased with them both) that he heard the

(Part No. 1; Page No. 178)

Messenger of Allah (peace be upon him) saying. Three persons while walking were overtaken by

rain, so they sought refuge in a cave in a mount; but a rock fell down the mountain and closed the
mouth of their cave. Some of them said to the others, "Think of righteous deeds which you did for
the Sake of Allah, and supplicate to Allah (may He be Exalted) in their name, perhaps He may
remove it for you." One of them said, "O Allah! I had my two old parents, my wife and little children
to look after. Whenever I brought back my herd from the pasture, I would draw the milk and serve it
first to my parents before my children. One day the quest for pasture took me far, so I only returned
in the evening to find them both asleep. So, I drew the milk as I used to, then took it and stood close
at their heads, hating to wake them from their sleep and hating to hand it first to my children to
drink, who were crying of hunger at my feet. I and them remained thus until the break of dawn. (O
Allah)! If You know that I have done that only seeking Your Face (Pleasure), open up a way in it for
us through which we can see the sky. JJ So, a way was opened in it for them through which they saw
the sky. Another said, "O Allah! I had a cousin whom I loved the strongest kind of love a man can feel
for a woman, and I asked her herself but she refused until I would bring her a hundred Dinars. So, I
struggled until I collected a hundred Dinars and went to her with them. But when I sat between her
legs, she said, 'Slave of Allah! Fear Allah, and do not break the seal (i.e. take her virginity), except by
its right (i.e. marriage)/ So, I got off her. O Allah! If You know that I have done that only seeking
Your Face, open up a way in it for us. JJ So, a way was further opened in it for them.

(Part No. 1; Page No. 179)

The third said, u O Allah! I hired a worker for a Faraq of rice and when he finished his job, he said,
'Give rne rny right.' So, I offered to hirn his Faraq, but he refused to take it. J So, I kept sowing it (the
rice) until I gathered from it (the yield) cows and their herdsman. He then came to me and said,
Tear Allah and do not deprive me of my right/ I said, 'Go to these cows and their herdsman and take
thern. J He said, 'Fear Allah and do not mock me! J I said, 'I am not mocking you, take these cows and
their herdsman/ So, he took them and went away. If you know that I have done that only seeking
Your Face, open up the rest of it for us." So, Allah opened the rest.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16708

Q: What is the difference between al-Tawassul al-Shirky (seeking to draw close to allah
through polytheistic means) and al-Tawassul al-Bid y (seeking to draw close to allah
through heretic means)? May Allah reward you with the best.

A: Al-Tawassul Al-Shirky refers to the case when a suppliant draws near to whom he is supplicating
by performing acts of worship such as sacrificing, vowing, seeking help, and supplicating just as they
used to do in the Pre-Islarnic era. Allah states, And they worship besides Allah things that harm

them not, nor profit them, and they say: 'These are our intercessors with Allah/' 5

(Part No. 1; Page No. 180)

For example, the acts of disbelief practiced by grave worshippers around shrines such as calling the
dead, offering sacrifices, and making vows to them.

As for Al-Tawassul Al-Bid "y, it refers to the case when a suppliant supplicates Allah through the
status or the right of a prophet, a Waliy (pious person), or a righteous person without offering them
any act of worship.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

[■

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17058

Q 3: Some people say in their invocation, "O Allah! We ask You by means of Your
Messengers to heal, provide us with sustenance, etc.", is this act permissible?

A: It is not permissible to use tawassul (supplicating to Allah) by virtue of the status of the prophets
or other people. For example saying 'I ask You by virtue of Your prophets' is an oath by means of
creation that Allah should do something. It is a Bid "ah (innovation in religion) and a means to Shirk.
It is permissible for a Muslim to seek help by Allah's Names, Attributes, and belief in Him, and by
virtue of their good deeds.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 181)

Fatwa no. 18461

Q: A seeker of knowledge in Indonesia enquires about the validity of Tawassul
(supplicating to Allah by virtue of the status of) the dead righteous people and
prophets. The concerned learner would like to know your opinion regarding a book that
mentions that such Tawassul is not only permissible but also Sunnah (a commendable
act). The author adds that Tawassul in question was practiced by prophets, messengers,
and our Salaf (righteous predecessors). He proceeds that no scholar rejected Tawassul
except Shaykh Al-Islam Ibn Taymiyah. The author, who claims to be affiliated with Ahl-ul-
Sunnah wal-Jama^ah (those adhering to the Sunnah and the Muslim main body), states
that it is permissible to make Tawassul by the Prophet (peace be upon him) before his
birth, during his lifetime, and after his death. He quotes proofs for all this and arrogates
that Ahmad made Tawassul by Al-ShafTy and that Al-ShafTy made Tawassul by Abu
Hanifah. He seeks evidence in some sayings that he attributes to some righteous
scholars. The author also mentions that Du*a" (supplication) made by the graves or
righteous people is accepted. Please tell us about your opinion regarding all this. Are the
Hadiths mentioned by the concerned author such as the one on Adam's sin and that on
Tawassul by Al-^ Abbas Sahih (authentic)? Regarding the second Hadith, did such an
incidence happen during the lifetime of Al- X Abbas or after his death? It may be worth
mentioning that the concerned Indonesian brother works as a driver and prays with me
every day in the Masjid (mosque). Attached are sixteen pages of the book in question
that the Indonesian brother photocopied. Please, advise!

A: First: Making Tawassul by prophets and Awliya 1 (pious people) is Bid "ah (innovation in religion)
and a means to Shirk (associating others with Allah in His Divinity or worship). However,

(Part No. 1; Page No. 182)

making Tawassul by Du "a' of live prophets and Awliya' for a person is permissible. Evidence for this
is that when Muslims suffered from drought they made Tawassul by Du "a' of the Prophet (peace be
upon him) i.e. they asked him to make Du"a' for rain. Moreover, a blind man made Tawassul by the
Prophet so that he (peace be upon him) asked Allah (may He be exalted) for the man to restore his
eyesight and Allah (Exalted be He) responded to His Prophet's invocation.

On the other hand, making Tawassul by a person's belief in prophets and their love and obedience to
them is a good deed and a means to draw close to Allah (Glorified and Exalted be He) whether done
when prophets are alive or after their death. The same applies to making Tawassul by a person's
love and copying of righteous people. Conversely, making Tawassul through asking dead prophets or
righteous people to make Du "a' for a person is Shirk. This is because a deceased person is not in a
state to be asked to make Du "a' or anything else for anyone.

As for making Tawassul by honor of the prophets or righteous people or swearing oaths by them or
by their merits in the sight of Allah; all this is a sort of impermissible Tawassul that is equivalent to
Bid "ah. Following is a Fatwa that we issued previously on this matter: Question: Is it permissible for
Muslims to make Tawassul by prophets and pious people? It is worth mentioning that I read a

viewpoint by some scholars to the effect that making Tawassul by Awliya' is permissible as Du"a' is
directed only to Allah (Exalted be He). Nevertheless, I came across some other different opinions.
Could you please tell me the correct ruling on this issue?

Answer: A waliy is whoever believes in Allah, fears Him, conforms to His commands, and refrains
from His prohibitions. Allah (Exalted be He) says: No doubt! Verily, the Auliya J of Allah [i.e. those

who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds
which he has forbidden), and love Allah much (perform all kinds of good deeds which He has
ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the

Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds
and sins and by doing righteous deeds). >

(Part No. 1; Page No. 183)

Making Tawassul to Allah (Exalted be He) through His Awliya " is of four kinds:

1- That a person asks a Waliy who is alive to make Du "a' for them that Allah grants them abundant
Rizq (sustenance), cures them from a specific disease, guides them to truth, makes them successful,
etc. Such type of Tawassul is permissible. Evidence for this is that when the Sahabah (Companions
of the Prophet) suffered from drought, they asked the Prophet (peace be upon him) to make Du "a 1
for rain. The Prophet did so and Allah (Exalted be He) responded to His Prophet's invocation and it
consequently rained. Another proof is when the Sahabah asked Al- "Abbas during the caliphate of
"Umar (may Allah be pleased with them all) to make Du"a' for rain. Whereupon Al- "Abbas invoked
His Lord and all other Sahabah said Amen" behind him. Besides, it was the common practice of the
Sahabah during the lifetime of the Prophet (peace be upon him) to make Du "a' for each other that
Allah might grant them goodness and protect them against evil.

2- That a person calls upon Allah while making Tawassul by his love for Prophet Muhammad (peace
be upon him), his obedience to him, and his love to Awliya 1 . Such type of Tawassul is also
permissible. A person thus may say: "0 Allah! I ask you by virtue of my love to your Prophet (peace
be upon him), my obedience to him, and my love for Awliya' that you may grant me so and so." This
is equivalent to supplicating to Allah by virtue of a person's good deeds which is permissible as it is
authentically reported that the three people were confined in the cave

(Part No. 1; Page No. 184)

and made Tawassul by their good deeds.

3- To ask Allah by virtue of the honor of His prophets or Awliya' by saying such as: "0 Allah! I ask
You by virtue of the honor of Your Prophet or of Al-Husayn, etc." This type of Tawassul is not
permissible. Although the honor of Awliya' is of great status in the sight of Allah (Exalted be He)
especially that of Prophet Muhammad (peace be upon him), making such Tawassul is not a Shar "y
(Islamic legal) reason for the acceptance of Du "a 1 . When the Sahabah (may Allah be pleased with
them all) faced drought after the death of the Prophet; they did not make Tawassul by virtue of the
Prophet's honor. Instead, they made Tawassul by asking the Prophet's uncle i.e. Al- "Abbas to make
Du "a' for rain. The Sahabah did so though the status of the Prophet is higher than the honor of all
other people. Yet, no narration is available to the effect that the Sahabah - who belonged to the best
generation and were the most loving to the Prophet and knowledgeable of his status - made
Tawassul by the Prophet (peace be upon him) after his death.

4- If a person asks Allah (Exalted be He) for their need while swearing an oath by Allah's Waliy or
Prophet or by their honor, this type of Tawassul is not permissible for since swearing an oath by one
of the creatures of Allah to ask another creature of Allah to do something is Haram (prohibited), such
a prohibition is more emphatic with regard to swearing an oath by one of the creatures of Allah to

ask Allah - the Creator - to do something. In addition, Allah (Exalted be He) does not owe a created
being any right. In other words, a person's obedience to Allah (Glorified be He) does not qualify thern
to swear an oath that Allah may do a certain thing,

This division of types of Tawassul is not only supported by authentic proofe but it also protects
Islamic "Aqidah (creed) and blocks the means to Shirk. May peace and blessings be upon

(Part No. 1; Page No. 185)

our Prophet Muhammad, his family, and Companions!

Secondly : Calling upon Allah (Exalted be He) by graves is Bid "ah and a means to Shirk as it leads to
invoking the deceased. Hence, "Aly ibn Al-Husayn blamed the man who used to go to a gap by the
grave of the Prophet (peace be upon him) for making Du"a'. "Aly and said to such man: "I will inform
you ofa Hadith that I heard from my father who heard from the Prophet (peace be upon him): (Do

not make my grave a place of worship and do not make your houses graves (by not offering
voluntary Prayer in them), but invoke blessings on me, for your blessings reach me wherever you
may be.) Narrated in Al-Mukhtarah Collection of Hadith.

Since the foregoing Hadith prohibits making the Prophet's grave a place of worship, the same
prohibition is more emphatic with regard to all other graves.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18604

Q: Some people supplicate to Allah by the Prophet (peace be upon him). Does this
supplication conform to Islamic Aqidah (creed)?

(Part No. 1; Page No. 186)

A: supplicating to Allah by His creatures is not permissible and is a prohibited form of Tawassul
(supplicating to Allah by virtue or the status of) and swearing by other than Allah, because Allah is
not obliged to do anything. It is lawful for a Muslim to make Tawassul by His Names and Attributes,
or one's good deeds, such as belief in Allah and His Messenger, dutifulness to parents and the like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20316

Q: Attached is a copy of a Du l a J (supplication) distributed by some immigrants to be said
in Safar. The Du*a J includes: "0 Allah! By the virtue of the status of Al-Hasan, his brother,
grandfather, and father, spare us the evil on that day and what takes place on it, 0 All-
Sufficient One! So Allah will suffice for you against therm. And He is the All-Hearer, the All-

Knower.) Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)

and there is neither might nor power except with Allah, the Most High, the Most Great.

□ Allah! We ask You by Your Beautiful Names, Perfect Words, and the honor of Your
Prophet, our leader Muhammad (peace be upon him), to protect us and save us from
Your affliction, for You are the Only One Who wards off afflictions. □ Reliever of
distresses! Relieve our distress and remove from us the distresses which have been
destined for us in this year, for You are Omnipotent over all things." I hope Your Honor
will examine this Du l a J .

A: This is an innovated Du'a J in terms of being specified to be said at a certain time.

(Part No. 1; Page No. 187)

It also includes Tawassul (supplicating to Allah by virtue of the status of...) by Al-Hasan, Al-Husayn,
the honor of the Messenger (peace be upon him), and names which are given to Allah although they
are stated neither in the Qur J an nor in the Sunnah (whatever is reported from the Prophet). It is not
permissible to name Allah (Glorified be He) except with what He has named Himself in His Book or
revealed to His Messenger Muhammad (peace be upon him). Tawassul by people or by the virtue of
their status in Du'a J is a Bid'ah (innovation in religion), and every Bid'ah is misguidance and a means
to Shirk (associating others with Allah in His Divinity or worship). Accordingly, the circulation of this
Du'a J should be prevented in addition to getting rid of any of its copies. It seems that it is innovated
by the Shi "ah (Shi'ites).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21362

Q: I read an article by Mash^al Al-Sidiry entitled, ,,x Ala Al-Ta'ir Al-Maymun" in x Ukaz
Newspaper, issue no. 12320 in 16/2/ 1421 A.H. The writer quotes parts of a petition
made by female students to His Excellency the President of Girls' Education including:
"We intercede to you with Allah, the Almighty, and the Qur'an to be merciful to us. ..etc."
Your Eminence, what is the ruling on such a phrase? Is it included in the Hadith, "Do not
intercede by Allah for His creatures." mentioned by Imam Muhammad ibn Abdul-Wahhab
in his book, "Al-Tawhid". He also cited the Hadith narrated on the authority of Jubayr ibn
MutMm (may Allah be pleased with him) and related by Abu

(Part No. 1; Page No. 188)

Dawud. Would you please - if the phrase is legally unacceptable -warn the newspaper
and the writer against it.

A: Yes, the phrase: "We make Tawassul to You through Allah" is like, "We seek Shafa "ah
(intercession) to you through Allah, the Almighty." The Prophet (peace be upon him) prohibited it and
got angry when he heard it, for it is an offence against Allah. It indicates that the intercessor is less
in rank than the one before whom intercession is made. The person who said this phrase should
repent to Allah (Glorified and Exalted be He) and determine not to use such phrases that breach the
"Aqidah (Creed).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 189)

Sorcery

The second question of Fatwa no. 18534
Q 2: how can we recognize a sorcerer?

A: A sorcerer is a person who ties knots and blows into thern or makes polytheistic incantations that
contain names of some devils and Jinn and statements which are not understandable. He separates
between a husband and wife and may kill the person affected by his spells. Every Muslim should
avoid such people, warn people against then% and take their case to the authorities.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his

family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20520

Q: Some newspapers publish stories about entertainers with unusual skills, such as
breaking stones on their chests, laying on sharp nails and instruments, bending metal
beams with their eyes, puling cars with their fingers and other

(Part No. 1; Page No. 190)

amazing feats. What is the Shari^ah ruling on these feats and the entertainers who
perform them? What is the ruling on hosting and watching them?

A: Breaking stones on someone's chest, laying on sharp nails and tools, bending rnetal beams with
someone's eyes, pulling cars with someone's hair or teeth, crushing razor blades and glass, and
other extraordinary acts that some foolish entertainers display are works of fraudulence, sorcery, and
magic like the sorcerers of Pharaoh practiced. Allah (Glorified and Exalted be He) states in Surah
(Qur'anic chapter) Al-A Yaf: <So when they threw, they bewitched the eyes of the people, and struck

terror into them, and they displayed a great magic.) He (Glorified be He) states in Surah Ta-Ha,

{Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved

fast.) Thus, it is not permissible to practice, learn, propagate or encourage these works; rather, a

Muslim must oppose them and report them so that they will be punished. This will serve as a
deterrent and avert their evil from people. Acts and shows of these people clearly involve
fraudulence, sorcery, insulting people's intelligence, corrupting the "Aqidah (creed) and taking
people's money unjustly.

(Part No. 1; Page No. 191)

May Allah grant us success! May peace and blessings be upon Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20564

Praise be to Allah, Alone, and peace and blessings be upon the Last Prophet. To
continue,

The Permanent Committee for Scholarly Research and Ifta" read a letter sent by His
Eminence the Manager of the Cooperative Office for Da^wah and Foreigners' Guidance at
Al-Ghat to His Eminence the General Mufti (Islamic scholar qualified to issue legal
opinions) No. 1/55, dated 25/7/1419 A.H, that was transferred to the Committee from
the Secretariat General for the Council of Senior Scholars numbered 4897, dated
9/8/1419 A.H, in which he raised the following question:

Some brothers asked the following question: "If someone knows that there is a Muslim
person who frequently resorts to sorcerers and charlatans seeking their treatment, and
that this person keeps receiving treatment from them and visits them from time to time;
what is my duty toward this person? Is it permissible to sit, eat and drink with them, or
should I desert them and warn other Muslims against them? It should be noted that this
matter has become widespread among people. We ask Allah to keep us sound and safe."

(Part No. 1; Page No. 192)

After studying this inquiry, the Committee answered as follows:

It is not permissible to resort to, ask or believe in sorcerers and charlatans. The Prophet (peace be
upon him) said. Anyone who visits a fortune-teller and asks them about any thing, their (the person

visiting them) prayers will not be accepted for forty nights. And in another Hadith: Anyone who

resorts to a soothsayer or a fortune-teller and believes in what they say, will have disbelieved in what
was revealed to Muhammad (peace be upon him). Therefore, rulers should be informed about

these sorcerers and charlatans and act toward deterring and punishing them, and anyone who
resorts to them should be advised and commanded to repent to Allah (Exalted be He). However, if
they do not respond to advice, they should be deserted until they make Tawbah (repentance) to
Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21189

Q: What is the ruling on sitting with warlocks and asking them to show some magic to
people then commenting, replying to them, and explaining what is wrong with their
actions? We only aim at informing people of the truth of warlocks and how to break their
magic. May Allah reward you with the best.

A: It is not permissible to sit with warlocks and ask them to show some of their magic even if the
intention is good such as condemning and refuting their magic and informing people of their reality
and how to break their spell. The Prophet (peace be upon him) said.

(Part No. 1; Page No. 193)

Anyone who visits a diviner and asks him about anything, his Salahs (Prayers) will not be accepted

for forty nights. (Related by Muslim in his Sahih). The word 'diviner' includes soothsayers,

astrologers, and magicians. The Prophet (peace be upon him) said. He is not of us who sees omens

or has omens seen for him; soothsays or has the future foretold for him, practices magic or has
magic performed for his sake. (Related by Al-Tabarany on the authority of Trnran ibn Husayn (may

Allah be pleased with him), Al-Minawy said: Its chain of narration is good. Indeed, magic is one of
the major forbidden acts which drive their doers away from Islam. The Messenger (peace be upon
him) instructed people to avoid it. Therefore, it is not permissible to invite the warlock in the way that
was mentioned because this will spread their falsehood and call for their corrupted actions. A
sorcerer may camouflage, trick, and play with the minds to trick the weak-minded and ignorant, for
they can not be convinced with the reply. The reply may not be strong enough to refute the magic
works that may affect even those who undertake to challenge the magician. It is a must to denounce
evil and anyone who knows a magician should warn the people against him and report him to the
concerned authorities to take the necessary deterrent measurements and protect people from their
evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The first question of Fatwa no. 18365

Q 1: What is the Islamic ruling on a bewitched man who went to fraudulent diviners to
neutralize his spell and give him a counter-spell? Is he permitted to keep this counter-
spell?

A: It is not permissible for a Muslim to go to magicians in order to neutralize a magic spell or
whatsoever. The Prophet (peace be upon him) stated. If anyone resorts to a diviner or a soothsayer

and believes in what he says, then he disbelieves in what was revealed to Muhammad. One who

does so must repent to Allah (Glorified be He) for this action, trust in Him and resolve never to do it
again. Moreover, one must get rid of this counter-spell because it takes the ruling of prohibited
amulets that involve Shirk (associating others with Allah in His Divinity or worship). However, a
Muslim should seek treatment through lawful medicines and Islamically lawful Ruqyah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 195)

Learning and practicing sorcery

The sixth question of Fatwa no. 12262

Q 6: What is the ruling on learning sorcery for the purpose of treating those affected by
magic?

A: It is not permissible to learn sorcery whether for the purpose of breaking a spell affecting a
person or treating diseases.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16589

Q: I had many problems with my husband and his family. My husband forsakes me and
does not fulfill my rights; he does not treat me kindly to the extent that I suspect that
someone has placed a spell on us. A man gave me some papers on which some Ayahs
(Qur'anic verses) and invocations of the Prophet are written. He also gave me other
papers including meaningless, disconnected letters that he asked me to put in my pocket
after my husband, my children and I pass by them for a week. I doubt the validity of this
act so I need to get your Fatwa on it.

A: After the Committee looked into the papers attached to the question, we found that the papers
contain some Ayahs (Qur'anic verses) and invocations of the Prophet in the form of segments along
with

(Part No. 1; Page No. 196)

other papers that include disconnected letters and talismans. Therefore, it is not permissible to use
these papers because they contain truth mixed with falsehood and corrupt beliefs. A Muslim must
avoid such things to protect his "Aqidah (creed) and avoid Shirk (associating others with Allah in His
Divinity or worship) and anything that leads to it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17785

Q 2: How can a person get rid of sorcery? Indeed, the woman affected regularly recites
Adhkar (invocations) and her Wird (portion of Qur'an recited with consistency). Also, a
Ruqyah (reciting Qur'an and saying supplications over the sick seeking healing) has been
recited over her but the signs of Sihr are still apparent, as food and water accumulate
by the end of the Pharynx. Whenever she reads certain Ayahs to ward off Sihr, she feels
itching. Kindly, give us the legal opinion in this regard. We hope that the person who
provides the answer practices Ruqyah himself.

A: Removing Sihr is permissible by the Qur'an and the legal formulae of supplications as well as the
permissible medicines. This should be repeated until the person affected by Sihr is cured by Allah's
will.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 197)

Fatwa no. 18693

Q: I certainly know that going to a sorcerer is absolutely forbidden. However, I hear that
there is a sorcerer who prescribes useful medication for people. Is it permissible for me
to use this medication without going to this man? It is worth mentioning that the
composition of this medication is unknown to me.

A: It is not permissible to take medication prescribed by sorcerers, even if you do not go to them.
The sorcerers commit unlawful acts and seek help from the devils. There is no good in them or in
their medication.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

(Part No. 1; Page No. 198)

Seeking help from Jinn to treat possession and Sihr

Fatwa no. 16171

Q: Shirk (associating others with Allah in His Divinity or worship) is a widely spread
phenomenon in the town where I live. People practice charlatanry, Sihr (sorcery), and
seek help from the Awliya" (pious people). I read a book entitled "^Ilaj Al-Umur Al-
Sihriyyah" (How to treat matters related to sorcery) and another book entitled "Al-Shirk
wa Mazhahiruhu" (Shirk and its manifestations) in which I found a number of Sahih
(authentic) Hadith which permit practicing Ruqyah (reciting Qur'an and saying
supplications over the sick as a cure). I have, thus, practiced Ruqyah and because of the
many patients afflicted with possession and Sihr, I have been practicing it day and night.
Am I permitted to seek the help of Jinn (creatures created from fire) to get rid of Sihr or
even to order the jinni to search for hidden amulets?

A: It is not permissible to seek help from the Jinn and those who are not in someone's reach. This is
Shirk as it is an act of worship that should be dedicated to Allah Alone, not to any person, jinn, angel,
or any other being. A living person who is capable of providing assistance may be sought to help in
agriculture, construction, combating enemies, etc. The Jinn, on the other hand, must not be sought
for help whether they are reachable or absent. This is because Allah (Glorified and Exalted be He)

(Part No. 1; Page No. 199)

states, {You (Alone) we worship, and You (Alone) we ask for help (for each and everything).) The
Prophet (peace be upon him) stated, "If you need assistance, supplicate to Allah Alone for help."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

I-rj'. I M j rr,_ ♦ EiJflWLjJ tf^Bff^^B

of Scholarly Research and lfta r

(Part No. 1; Page No. 200)

The Karamah of the Awliya"

The fourth question of Fatwa no. 16426

Q 4: What is the difference between a miracle and a Karamah (an extraordinary event
performed by a pious person)? Who can be described as Allah's "Awliya 1 " (pious
people)? Please advise us. May Allah reward you.

A: A miracle is a supernatural thing which Allah (Exalted be He) generates at the hand of a Prophet
so as to make people believe him; a thing that humans can not do, such as the miracle of the she-
camel for Prophet Salih, the hand and the stick for Prophet Musa (Moses), and the Qur'an for Prophet
Muhammad (peace be upon them all). However, a Karamah is an extraordinary thing which Allah
(Exalted be He) generates at the hands of a pious servant to honor them, like that which happened to
Mary am (Mary) and the People of the Cave. A Karamah is a miracle for the Prophet whom this pious
servant followed, for this servant did not acquire it except by sincerely following the Prophet.
Moreover, this Karamah is not to be proven for someone acquiring it unless they are known for
abiding by the Shari "ah of Muhammad (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 201)

Soothsaying

Fatwa no. 11847

Q: A healer requests a sick man to bring a she-camel whereby he walks around with all
his children four or seven times after gathering them in the house, then, slaughters it.
The sick man is supposed to remain in the she-camel's blood for a period of time. Is this
action Haram (prohibited)? Is it permissible to eat from the she-camel's meat, knowing
that they pronounced the Name of Allah upon slaughtering it? Please, advise. May Allah
reward you with the best!

A: A sick Muslim is permitted to seek treatment through Islarnically lawful Ruqyah, which involves
recitation of Ayahs of the Qur'an and invocations reported from the Prophet (peace be upon him). He
may also resort to lawful medicines.

However , visiting soothsayers or the like who request the sick to slaughter a she-camel, a sheep, a
chicken, or any animal is not permissible. This is because slaughtering is an act of worship that must
be dedicated to Allah Alone. Allah (Exalted be He) states. Say (0 Muhammad /jJLujg <lJLc aJJl ,_sJL^):

"Verily, my Salit (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the l AlamTn
(mankind, jinn and all that exists). He has no partner.)

It is not permissible to eat from this camel's meat even if the Name of Allah is mentioned upon
slaughtering, because it was slaughtered for the sake of other than Allah (Glorified and Exalted be
He) - an act which is considered major Shirk (associating others with Allah in His Divinity or worship)
that takes the doer out of the pale of Islam.

(Part No. 1; Page No. 202)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14746

Q: Thanks to Allah, I am a Muslim woman. I have been married for eight years. My
problem is that I hate to have sexual intercourse with my husband. I try to please my
husband in all ways, lest I should be sinful. We have only one child and I do not like to
sleep with my husband in the same bed. I have tried a lot but I could not. Some relatives
advised me to consult charlatans and fortune-tellers. I would like Your Eminence to guide
me to the right solution.

A: It is not permissible to go to soothsayers, charlatans, and sorcerers for treatment or to believe
them. The Prophet (peace be upon him) said. Anyone who visits a diviner and asks them about

anything, their Salah (Prayer) will not be accepted for forty nights. (Related by Muslim.) It is

authentically reported that he (peace be upon him) said, If anyone resorts to a diviner or a

soothsayer and believes what he says, then he disbelieves in what was revealed to Muhammad
(peace be upon him). You should treat yourself with the Qur'an, Adhkar (invocations), and authentic

supplications. For example, Surah Al-Fatihah, Ayat-ul-Kursy (the Qur J anic Verse of Allah's Chair,
Surah Al-Baqarah, 2:255) Surah Al-Ikhlas, Al-Mu "awwidhatayn (Surahs Al-Falaq and Al-Nas) in
addition to the Du"a' (supplications) mentioned in the books of Al-Adhkar and the book entitled "Zad
Al-Ma "ad" by Ibn Al-Qayyim.

(Part No. 1; Page No. 203)

It is permissible for you to go to someone to recite Ruqyah (reciting Qur'an and saying supplications
over the sick for recovery) on you. We ask Allah to grant you a speedy recovery!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16694

Q: What is the ruling on reading horoscopes published in the newspapers and magazines
and believing in what they say?

A: Depending on astrology and horoscopes to know the future counts as an act of Shirk (associating
others with Allah in His Divinity or worship) committed by the early Mag ians, the disbelieving
philosophers and their kind. Claiming knowledge of the future means knowing about the Ghayb (the
Unseen), which counts as major Shirk and violation of Allah's Command. This act is falsehood and
deceit to usurp people's money and corrupt their beliefs.

Accord ingly, it is not permissible to publish, cast a look in, promote or believe in horoscopes, as this
counts as a form of disbelief and goes against Tawhid (monotheism). Every Muslim should be careful
of and give up these matters and depend on Allah (Exalted be He) in all affairs.

(Part No. 1; Page No. 204)

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16705

Q: The questioner says that his father believes in superstitions like charlatanism,
including drawing on the sand which they learn from a book named " Ilm Usui Al-
Raml," (The science of the basics of drawing on sand) and other things which they call
'folding the earth 1 . They also believe in protective amulets and writing Hirz (verses of
guarding and refuge) which they obtain from so-called yellow books, such as a book
named "Shams Al-Ma x arif Al-Kubra" (The sun of higher knowledge), and 'Kitab Al-Tib-wal-
Rahmah 1 (The book of medicine and mercy), Kitab Al-Awfak, Kitab Daqa'iq Al-Akhyar Al-
Kabir, and Sihr Al-Kuhhan (The sorcery of soothsayers) and many other strange books.
My father owns some of these books, which he always reads and derives amulets and
talismans from them. He also believes in what is called the Al-Riyadah (Exercise),
meaning the exercise of spiritual fasting in which they refrain from eating meat.
Moreover, they do what they call Al-Mandal by which they search in matters of Ghayb
(the Unseen) and conjure the jinn. The questioner is asking about the religious ruling
regarding such acts and eating from the meat of sacrifices done for their sake.

A: The books mentioned in the question are misguiding, because they are abundant in means of
Shirk (associating others with Allah in His Divinity or worship), soothsaying, propagation of Sihr
(sorcery) and deviation from the right path.

(Part No. 1; Page No. 205)

Accordingly, they should not be owned, sold or circulated, as they were the cause why many people
have deviated from the straight path - truly, to Allah we belong and truly to Him we shall return. As
for what you mentioned concerning the person who keeps reading these books and practicing
soothsaying, he is definitely so unfair to himself by indulging in the way of deviation and Shirk, and
the acts you mentioned are like soothsaying and charlatanism which no Muslim accepts for himself or
for others. They indicate complete ignorance of the religion of Allah (Exalted be He). You should
advise him and make the way of truth known to him. Urge him to follow the way of the Prophet
(peace be upon him) and his Sahabah (Companions of the Prophet) (may Allah be pleased with
them) and if he repents and gives up such malicious misdeeds, praise be to Allah, the Lord of the
Worlds. If not, you should not keep company with him until he repents to Allah (Exalted be He).
However, if the doer of such acts is your father, then you have to tell him what we said and advise
him kindly and leniently - may Allah make you the cause for his guidance. You should not sever your
relation with him, but rather keep advising him and supplicating to Allah (Exalted be He) that He may
guide him to the way of righteousness as well as keeping good company with him until he repents
from such misdeeds or dies. Allah (may He be Praised and Exalted) says: And We have enjoined on

man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon
weakness and hardship, and his weaning is in two years - give thanks to Me and to your parents.
Unto Me is the final destination. But if they (both) strive with you to make you join in worship with

Me others that of which you have no knowledge, then obey them not; but behave with them in the
world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me
will be your return, and I shall tell you what you used to do.>

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The third question of Fatwa no. 17558

Q 3: How can we refute the claim that man may control the jinn (creatures created from
fire) in a way that makes them carry out his orders, and transport him from one country
to another? Does the person who claims so become a disbeliever?

A: seeking help from the jinn is an act of major Shirk (associating others with Allah in His Divinity or
worship) and one of the corrupt practices of the pre-Islarnic era. Allah (Exalted be He) states, £And

verily, there were men among mankind who took shelter with the males among the jinn, but they
(jinn) increased them (mankind) in sin and transgression. Also, He (Exalted be He) states. And on

the Day when He will gather them (all) together (and say): "0 you assembly of jinn! Many did you
mislead of men/ 1 and their Auliya' (friends and helpers) amongst men will say: "Our Lord! We
benefited one from the other, but now we have reached our appointed term which You did appoint
for us." He will say: "The Fire be your dwelling-place, you will dwell therein forever, except as Allah
may will. Certainly your Lord is All-Wise, All-Knowing.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

The first question of Fatwa no. 15924

Q 1: Some people employ the help of Jinn (creatures created from fire) to cure diseases
claiming that their patients are possessed, and they earn money from this occupation.
What is the Islamic ruling on this? Is it Halal (lawful) or Haram (prohibited)?

A: It is not permissible for Muslims to employ the help of Jinn for any reason, because the Jinn will
never serve humans unless the latter obey them by committing acts in disobedience of Allah, Shirk
(associating others with Allah in His Divinity or worship), and Kufr (disbelief). Allah (Exalted be He)
states, CAnd verily, there were men among mankind who took shelter with the males among the

jinn, but they (jinn) increased them (mankind) in sin and transgression. He (Exalted be He) also

states, <And on the Day when He will gather them (all) together (and say): "O you assembly of jinn!

Many did you mislead of men," and their Auliya' (friends and helpers) amongst men will say: "Our
Lord! We benefited one from the other, but now we have reached our appointed term which You did
appoint for us." He will say: "The Fire be your dwelling-place, you will dwell therein forever, except
as Allah may will. Earnings from this work are Haram. Being possessed by Jinn or afflicted with

other diseases can be treated by the Qur'an, prescribed Du'a' (supplications), and medication
administered by reliable specialists of sound I man (faith).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 1; Page No. 208)

The fourth question of Fatwa no. 18891

Q 4: What is the ruling on soothsayers and diviners who claim to have knowledge of all
things? Sometimes we ask them about a lost item and they may give us true information
about it.

A: It is not permissible to visit, consult or believe soothsayers and diviners. The Prophet (peace be
upon hirn) stated. If anyone resorts to a diviner or a soothsayer and believes in what he says, then

he will be a disbeliever in what was revealed to Muharnrnad. He (peace be upon hirn) also stated,

<Anyone who visits a diviner and asks hirn about anything, his prayers will not be accepted for forty

nights.) Related by Muslim in his Sahih (authentic) Book of Hadith. By their claim of the knowledge of

the Ghayb (the Unseen), diviners and soothsayers have disbelieved in Allah the Almighty and left the
pale of Islam, as knowledge of the Ghayb is exclusive to Allah (Glorified and Exalted be He). He
(Glorified be He) states, Say: 'tJone in the heavens and the earth knows the Ghaib (Unseen) except

Allah") He (Glorified and Exalted be He) also states, "(He Alone is) the All-Knower of the Ghaib

(Unseen), and He reveals to none His Ghaib (Unseen).") ^Except to a Messenger (from mankind)

whom He has chosen (He informs him of unseen as much as He likes) May Allah grant us success!

May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 209)

Fatwa no. 18255

Q 1: Are there any authentic Hadith regarding exorcising Jinn (creatures created from
fire)? What is the ruling on seeking the help of the Jinn to do permissible things? Is
whatever transmitted from Ibn Taymiyyah (may Allah be merciful to him) regarding this
issue true? May Allah reward you with the best!

A: We do not know any Hadith that the Prophet (peace be upon him) exorcised Jinn. However, a sick
person should seek treatment by the Qur'an and Ruqyah (reciting Qur'an and saying supplications
over the sick seeking healing) as the Salaf (righteous predecessors) used to do. It is not permissible
to seek the help of the Jinn or the non-present people as this is an act of Shirk (associating others
with Allah in His Divinity or worship). Moreover, there is nothing transmitted from Shaykh-ul-Islarn
Ibn Taymiyyah regarding the permissibility of such a thing.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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Q 2: We also ask about the lawful Ruqyah (reciting Qur'an and saying supplications over
the sick seeking healing). Is it permissible to recite a specific number of Ayahs for each
case such as reciting such and such Ayah 2001 times and the like?

A: The legal Ruqyah is the one that is taken from the Qur'an and the legal supplications. As for
specifying a number of times to recite the Ayah or supplication, this requires proof. However, we do
not know of any legal proof in support of this issue. Indeed, the Prophet (peace be upon him) only
used to repeat his supplications three times in some cases. It is reported on the authority of "Aishah
(may Allah be pleased with her) that when the Prophet (peace be upon him) wanted to go to sleep,

he used to put his hands together, blow in them, and recite Surah Al-Ikhlas (no. 112), Al-Falaq (no.
113), and Al-Nas (no. 114).

(Part No. 1; Page No. 210)

He then would rub with them every spot of his body he could reach. He used to do this three time
beginning with his head, face, and the front of his body.)

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
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Q 3: Is it permissible to use Jinn (creatures created from fire) in restoring rights taken
by a wrongful man, who unlawfully earned all his money at the expense of people's
rights? It should be mentioned that this man oppressed his own brother when he
brought a legal action against him after the latter had written him a check. As a result to
this, the brother was sentenced to a year and was obliged to pay twenty-five thousand
pounds, which led him to leave the country.

A: It is not permissible to use Jinn in deterring a wrongful person or any other person, for this is a
sort of sorcery and seeking support of Satan, in addition to other unlawful acts that violate "Aqidah
(creed). Therefore, the oppressed person should resort to the authorities to restrain and punish the
oppressor.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18615

Q 1: Most people think that terebinth and lotus trees are haunted by Jinn. They say "As
soon as a person cuts any of these trees, he gets possessed by Jinn or suffers a
physical injury. Is it permissible to believe in this? Does this belief lead to Shirk
(Associating others with Allah in His Divinity or worship)? How could we interpret the
case of those people who suffered this?

(Part No. 1; Page No. 211)

A: The Jinn have no specific trees or place to inhabit. A Muslim should remember Allah (Exalted be
He) frequently and seek refuge with the most perfect words of Allah (Exalted be He) against the evil
of the wicked creatures to protect himself from Jinn and other things.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21297

All praise be to Allah Alone and peace and blessings be upon the Last Prophet,
Muhammad, his family and Companions. To commence:

The Permanent Committee for Scholarly Research and Ifta" has perused the letter
submitted to his Honor, the General Mufti by the questioner through Sa x d Al-Husayn. The
letter was referred to the Committee by the Secretariat-General for the Council of
Senior Scholars under the number 16 on 3/1/1421 A.H. The text of the question is as
follows:

A man in Breen, governorate of Al-Zarqa 1 , named Muhammad Idris Al-Hawamdah, claims
that he treats people through reading the Qur'an on water after diagnosing the disease.
According to him, an angel standing above his eyes enables him to see the disease. We
tried in vain to convince him that angels do not come down to any person after the
Prophet Muhammad (peace be upon him)

(Part No. 1; Page No. 212)

with revelation. He insists on his claim adding that this is a Karamah (an extraordinary
event performed by a pious person) given to him by Allah. He confirms that he has no
connection with the Jinn (creatures created from fire), Muslims or non-Muslims, at all;
rather, he deals only with the angels. What is the ruling on the person who claims so? He
tempted many citizens of the Gulf States generally and Saudi people in particular. May
Allah reward you.

After the Committee examined the question, it gave the following answer:

The angels (peace be upon them) do not do anything except by the command of Allah (Glorified and
Exalted be He), and it is beyond the capacity of man to control them however he wants. The claim
that man deals with the angels or that they help him has no conclusive evidence. The reality is that
evil spirits that are jinn or devils may communicate with many people believing that they are angels.
They are spirits that communicate with star worshippers and other idolaters. Thus, it is not
permissible for a muslim to claim that he deals with the angels, nor is it permissible for Muslims to
believe him. If a man is proved to seek the help of jinn or spirits in treating the patients, it will not be
permissible to visit him for treatment. The Prophet (peace be upon him) stated, Anyone who visits a

diviner and asks him about anything, his prayers extending to forty nights will not be accepted.}

Related by Muslim in his Sahih (authentic) Book of Hadith. He (peace be upon him) also stated, {If

anyone resorts to a diviner or a soothsayer and believes in what he says, he will be a disbeliever in
what was revealed to Muhammad. Related by Imam Ahmad and Ahl-ul-Sunan (authors of Hadith

compilations classified by jurisprudential themes) through a good Sanad (chain of narrators). These

(Part No. 1; Page No. 213)

Hadith and others indicate that it is prohibited to consult or believe diviners and soothsayers who
claim knowledge of the Ghayb (the Unseen) or seek the help of jinn, provided their behaviors confirm
that.

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Fatwa no. 21540

Q: We have a widespread phenomenon that is called: "Al-Wakh-dhah. It is as follows:
when gold or a car is stolen from a person or his sheep are lost, he would go to certain
person who is known for practicing Al-Wakh-dhah. This person utters incomprehensible
speech. He may recite parts of the Qur'an and return the stolen or the lost money. Some
people ask about how he returns the money and he refuses to tell. O shaykh, what is the
ruling on this phenomenon and the ruling on going to those people? Please advise! May
Allah protect you.

A: A : If the reality is as you mentioned that he knows the place of the stolen things and returns
them, he must be a soothsayer and fortuneteller. He only knows that by looking at the stars, in a
magical book, by drawing a line on the sand, seeking the help of Jinn, or any other forbidden means.

(Part No. 1; Page No. 214)

All these acts are acts of disbelief in Allah (Exalted be He), for he claims the knowledge of the
Unseen, which is confined only to Allah (Exalted be He) who says, Say: '"None in the heavens and

the earth knows the Ghaib (Unseen) except Allah" Allah (Exalted be He) also says, "(He Alone is)

the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen)." Except to a

Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes),
and then He makes a band of watching guards (angels) to march before him and behind him. > Thus,

it is prohibited to go to this person and it is forbidden to believe his knowledge of the Unseen,
because of the severe punishment reported in this concern. The Prophet (peace be upon him) said,
He who visits a diviner and asks him about anything, his prayers extending to forty nights will not be

accepted. (Related by Muslim in his Sahih Book. If anyone resorts to a diviner or a soothsayer and

believes in what he says, then he disbelieves in what was revealed to Muhammad (peace be upon
him).) (Related by the Four Compilers of Hadith (Imams Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn

Majah) and Al-Hakim who ranked the Hadith as Sahih (authentic). The Prophet (peace be upon him)
said, {Tie is not of us : the one who sees omens or has omens seen for him; predicts or has the

future predicted for him; performs magic or has magic performed for him. Anyone who goes to a
soothsayer and believes what he says has disbelieved in what has been sent down upon
Muhammad. "} (Related by Al-Bazzar with good chain of narration). As for the claim of this person

that he recites the Qur'an, it is a game to trick the people that he is doing a permissible thing in order
to spread evil, possess their minds, and extort their money. However, his act is a mere lie. The mere
reading of the Qur'an does not unveil the place of the stolen things and he does not use it to return
the stolen objects.

(Part No. 1; Page No. 215)

The person who knows the conditions of this person must warn the people against going to him or
believe in him. He must explain for them the ruling on that and disapprove of the work of this person
and advise him. He must also explain to him the ruling on soothsaying and the bad end of his work. If
he stops and repents sincerely, it will be good; otherwise, his case shall be referred to the concerned

authority in order to stop hirn and ward off harm from the Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20489

Q: In our neighborhood there is a man that people think is a righteous person. They
frequently visit him to know the place of things they lost and he tells them where to find
such things. What is the Islamic ruling on those who visit and believe in what he says?
What is their destiny if they die believing in such matters? Is this a form of Shirk
(associating others with Allah in His Divinity or worship) that renders its doer out of the
fold of Islam? There is an educated man living in our neighborhood who does not do
anything to deny this man's acts; rather he praises him before people but he did not visit
him. What is the Islamic ruling concerning anyone who dies believing in what this man
says? What is your advice to him, because I will read your answer to him, as whenever I
tell him that going to this man is not permissible and believing in what he says is Shirk, he
replies that the man knows the place of lost things and helps people. I told him that he
conjures up Jinn, but still he does not believe me.

(Part No. 1; Page No. 216)

What is the Islamic ruling on using Jinn in useful matters, and how should I reply to him?

A: A person who tells the place of lost things or claims the knowledge of the Ghayb (the Unseen) is a
soothsayer that seeks the help of the Jinn, and as such, he should not be believed or visited. The
Prophet (peace be upon hirn) said. Anyone who visits a diviner and asks him about anything, his

Salahs (Prayers) extending to forty nights will not be accepted. He also said. If anyone resorts to a

diviner or a soothsayer and believes in what he says, then he disbelieves in what was revealed to
Muharnrnad (peace be upon hirn). Furthermore, the person who praises the acts of a soothsayer

commits a greater sin that the person who goes to the soothsayer, because praising this person
implies agreement on what he does and encouraging people to seek his help.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21364

Praise be to Allah Alone. Peace and blessings be upon the Last Prophet (Prophet
Muhammad - peace be upon him).

The Permanent Committee for Scholarly Research and Ifta" has reviewed a query (No.
1132, dated 19/2/1421 A.H.) sent to His Eminence the General Mufti from His Eminence
judge of Badr Court in Madinah. The query, which was referred to the Committee by the
Secretariat General of the Council of Senior Scholars, reads as follows:

(Part No. 1; Page No. 217)

It has recently been circulated among people that there is a person residing in Al-Sham
(The Levant) who can cure physical and incurable diseases. This person has become
popular. We have been informed that he asks the patient's family to go out of the house
and plays a recorded Qur'an cassette tape while placing many pots filled with water. The
patient who suffers a physical disease and needs surgery is put in a dark room for one
night during which no one may enter to him. The patient leaves the room with good
health. This person, with Allah's Power, cures many illnesses, such as blindness and
coronary thrombosis. Furthermore, many seekers of knowledge who attend the lessons
of well-known scholars visit this person to seek his help. Many residents of this region
ask about the ruling on this act. it is worth mentioning that people assert permissibility
of seeking help of the Jinn in lawful acts that do not cause harm to others. They
attribute this Fatwa to His Eminence Shaykh Muhammad ibn ^Uthaymin. This matter poses
a serious threat to people. I provide you with this information to help issue a Fatwa that
enlightens and lets people understand religious matters. Your quick reply is highly
appreciated. Many thanks for your efforts and may Allah reward, protect and support
you!

(Part No. 1; Page No. 218)

Having discussed the query, the Committee replies as follows: It is not permissible to go to this man
as he is a sorcerer or a soothsayer and seeks help from Jinn. The Prophet (peace be upon him) said,
{Anyone who visits a soothsayer and believes what he says has nothing to do with that which has

been revealed to Muhammad (peace be upon him). And Anyone who goes to a soothsayer and

asks him about something and believes him, his Salah (prayer) will not be accepted for forty days. ►

Scholars and seekers of knowledge are obliged to explain the truth and warn people against the
adoption of false ways that oppose the "Aqidah (Creed) and advise them to use lawful treatment
exclusively. The Prophet (peace be upon him) said, <Treat yourselves medically, but use nothing

unlawful. And There is no disease that Allah has created, except that He also has created its

treatment that may be known to some people but unknown to others. A Muslim must use what is

prescribed by Allah (Exalted be He) and abandon what He prohibited.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18341

Q: We have a bad habit in Upper Egypt; some people claim that they eject snakes and
scorpions from their homes. One of them holds a stick in his hand and says some words
such as: Madad i.e. help me, O Sidy Rifa^y and other forms like these. Thereupon, the
snake or scorpion comes and walks on the stick which the man holds and then he catches
it

(Part No. 1; Page No. 219)

without any harm.

Is there any permissible way that enables a person to catch snakes and scorpions with
his bare hands? If this is a trick of a sorcerer, what is the best way to break this magic?
It is worth mentioning that I recited some Ayahs to break the spell but the snake or
scorpion did not change?

A: This way is an act of Shirk (associating others with Allah in His Divinity or worship) , for the one
who caught the snake sought help with other than Allah (Exalted be He) saying: O Sidy Rifa"y.
Catching snakes and scorpions is not a sign of firm faith or piety, such persons could be seeking help
with Jinn and practice sorcery and rnagic.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21163

Q: A large number of patients come to a Jordanian man from several countries, especially
from the Gulf States seeking treatment. They commonly believe that he treats many
incurable diseases that doctors fail to cure by the permission of Allah. In brief, he seeks
the help of jinn in his work, through either reading the Qur'an on water, or performing
operations that require no incisions in the body. The patient merely feels that something
takes place

(Part No. 1; Page No. 220)

inside his body after which he is cured by the will of Allah. People collectively confirmed
that he diagnoses and cures diseases very accurately, and that he requires that the
patient must perform Salah (Prayer) and remember Allah often during the operation and
receiving the treatment. The man demands the patients to recite Al-Mu^awwidhat
(Surahs Al-Ikhlas, Al-Falaq, and Al-Nas) and Ayat-ul-Kursy (the Qur J anic Verse of Allah's
Chair, Surah Al-Baqarah, 2:255). He does not do what sorcerers do, for he neither asks
about the patients' names nor the names of their mothers. He just asks about the pain
that he diagnoses very accurately. Surprisingly, he receives a small fee about fifty Saudi
Riyals, and this encourages people to ask about the ruling on going to him. Is it
permissible to seek the help of the jinn in doing good for man? Please, advise. May Allah
reward you, As-salamu ^alaykum warahmatullah wabarakatuh (May Allah's Peace,
Mercy, and Blessings be upon you!)

A: It is not permissible for a Muslim to seek help from the jinn at all, because they live in a world
that we have no knowledge of. Allah (Exalted be He) states, 'And verily, there were men among

mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind)
in sin and transgression. The Ayah (Qur'anic verse) censures seeking help from the jinn in general

in order to block the means leading to Shirk (associating others with Allah in His Divinity or worship).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 221)

Fatwa no. 19011

Q: A twenty-year-old man called Shaykh Muhammad lives in Jabal Al-Manarah, Jordan.
He has been curing people since he was seven years old. I was told that when he was a
child, he suffered from an incurable illness. Some pious Jinn (creatures created from fire)
came and told his father that they would cure his child by Allah's will and he would treat
people in the same way which can be summarized as follows:

The young man tells a patient who consults him for the fist time that "only Allah cures
people and not him and that anyone who does not offer Salah (Prayer) will not be cured.
Having a sincere intention and putting one's trust in Allah are very important in the
course of treatment." The young man asks the patient about what he suffers from and
after thinking for a while he tells the patient that there is a cure for his case; which is
either water he has blown into it or an operation. He takes fifty riyals and asks the
patient to drink three sips from the water at Maghrib and ^Isha' Prayers. He asks the
patient to say, "In the Name of Allah, the Curer" when drinking the water. If the patient
is not cured, the young man tells him that he needs to undergo an operation.

(Part No. 1; Page No. 222)

The patient returns to him at a specific night. A group of patients fill a room where he
treats them. Before they lie down, he gives them the following instructions: "Do not lie
down without performing Wudu' (ablution), mention Allah while laying on your back, do
not turn to your left side but to the right side only, stretch your legs, do not move as
much as possible, and pray Fajr in congregation and return to lay down." This process
starts at 9 p.m. and he returns to them the following day at 9 a.m. the following day
morning. They listen to a recorded recitation by one of the famous Qur'an reciters such
as, Al-Husary, Al-Sudies, and Al-Shureim while they are laying down. When the young
man comes at 9 o'clock, he informs each one of them of their condition, saying for
example: "you are cured, you got better but you spoke with other than mentioning Allah
and moved." He asks the patient who uttered other than mentioning Allah to undergo
another operation that lasts for one or two hours. Taking into consideration that during
such an operation the body is not cut open and blood does not flow. Patients lay on the
back only after performing Wudu' and mention Allah.

(Part No. 1; Page No. 223)

What is the ruling on consulting this young man? Some shaykhs say that anyone who
consults him commits Shirk (associating others with Allah in His Divinity or worship) and
others say that he is Fitnah (trial). It was proven that the condition of some patients
was improved. He cures many diseases in which physicians failed to cure, such as
blindness and paralysis.

A: All that is mentioned in the question is a form of bid "ah (innovation in religion), superstitions and

baseless malicious acts which have no evidence in the Qur'an or the Sunnah. The person who
introduced this Bid "ah wanted to distinguish himself among other quacks to attract the naive and
ignorant common people to steal their money. He is either ignorant or he might be deceiving people.
Moreover, he should not be deluded by his skills for it might be a trial and a test from Allah (Exalted
be He). It was related by Abu Dawud in his Sunan on the authority of Zaynab from her husband
"Abdullah ibn Mas "ud who said, "I heard the Messenger of Allah (peace be upon him) saying, <

[Illegal] Ruqyahs, charms and love-potions are [acts of] Shirk (associating others with Allah in His
Divinity or worship). Zaynab said, "Why do you say this? I swear by Allah, when my eye was

discharging I used to go to so-and-so, a Jew, who applied a spell to me. When he made the spell to
me, it calmed down." "Abdullah said, "That was just the work of Satan who was picking it with his
hand, and when he uttered the spell on it, he desisted. All you need to do is to say as the

(Part No. 1; Page No. 224)

Messenger of Allah (peace be upon him) used to say, 'Adhihibil-ba J s Rabba al-nass, ishfl anta Al-

shafi, la shifa'a ilia shifa'ak, shifa'an la yughadiru saqaima.' (O the Lord of all people! Do away with
the agony, may You cure, You are the Curer, there is no cure except Your cure. A cure that does not
leave any sickness.)) (See "Awn Al-Ma "bud, vol. 16, p. 212) (Related by Imam Ahmad in Al-Musnad,

vol. 1, p. 3S1 and Ibn Majah, Ibn Hibban, and Al-Hakim, who ranked it as Sahih (authentic) and was
also acknowledged by Al-Dhahaby.)

You should not consult this person as he might be doing things that contradict the Islamic "Aqidah
(creed) which you do not know. It is permissible for you to recite or let others recite Ruqyah (reciting
Qur'an and saying supplications over the sick seeking healing) that is free from Bid "ah and
superstitions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17277

Q: I am a man and I have been suffering from a psychological disturbance for eight
years. I am having treatment and hope that Allah (Exalted be He) will grant me a full
recovery. Some people have told me about a local curer in Jordan and gave me his phone
number. I called him at five o'clock and informed him about my condition and the pains
and sores I have in my head, in addition to insomnia. He asked me to call him the
following day at five o'clock and demanded me to send him a sum of one thousand Saudi
Riyals

(Part No. 1; Page No. 225)

in Jordan. He recommended me to buy some herbs from Riyadh and I did. I took them and
used them in the morning and at noon. I also stopped taking my medicine and decided
not to take it anymore. However, after inquiring about this person, I came to know that
he is a sorcerer and a charlatan. I hope Your Eminence will guide me whether I am sinful
in this regard. Should I continue to take the treatment he prescribed? It should be noted
that this treatment consists of natural herbs.

A: If it is proven that this person is a sorcerer, it will not be permissible for you to be treated by him
or even to believe him. The Prophet (peace be upon him) said. Anyone who resorts to a fortune-
teller and asks him about anything, his Salah (Prayer) will not be accepted for forty nights.) He
(peace be upon him) also said. Anyone who resorts to a fortune-teller or a soothsayer and believes

him in what he says, will have disbelieved in what has been revealed to Muhammad (peace be upon
him). Further, you should make Tawbah (repentance) for that and never act in accordance with

what he says in case those who told you that this man is a sorcerer are reliable. You can see
physicians or trustworthy, upright and pious persons who can treat your disease. May Allah grant you
recovery and safety from every ill.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 18602

Q: A man claims that he treats patients by just looking at them without prescribing any
medicines.

(Part No. 1; Page No. 226)

He only points to the right side to tell that a patient has recovered or to the left side to
tell that they have not. Is such treatment permissible? Is it permissible to be treated by
such a man?

A: It is not permissible to go to this man who treats by signs, for he is a liar and a charlatan.
Moreover , he may be a soothsayer who seeks the help of Jinn (creatures created from fire). It is
worth mentioning that the Prophet (peace be upon him) said: "Anyone who goes to a diviner or a
soothsayer and believes in what they say has disbelieved in what was revealed to Muhammad."
Thus , receiving treatment is only Mubah (permissible) when it is done by lawful Ruqyah (reciting
Qur'an and supplications over the sick as a cure), or by known, Mubah, tried medications.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20819

Q: There is a person in Yemen, particularly in the governorate of TaMz, named Ahmad
Hasan Abdul-Rahman Al-Shar aby. He claims that he is your student and that you have
allowed him to practice Ruqyah (reciting Qur'an and saying supplications over the sick
seeking healing). However, the people have noticed that he does the following:

1. He gives his patients oil or salve, which he claims to bring from India, and sells it to
them at a high price. He claims that it resists Sihr (sorcery) and Jinn (creatures created
from fire) possession.

(Part No. 1; Page No. 227)

2. He takes gold from some patients, claiming that he will recite Qur'an over it to repel
the Jinn but on the condition of not giving it back to the patients because the Jinn will
take it.

3. We would like to inform you that he lived in Saudi Arabia, Madinah, and left during the
Gulf crisis in 1411 AH, corresponding to 1991 AD.

How should we - the seekers of knowledge - act toward this man and the likes of him?

A: The above-mentioned methods of treatment, whether prescribed by this person or anyone else,
are not Is la mica I ly lawful. In fact they are a way of swindling and deceiving the people. It is, thus,
obligatory to advise such practitioners, warn the people against their evils, and refer their case to the
Shari "ah Court to apply the rulings of Shari "ah (Islamic law) on them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19948

Q 1: I heard an Imam in our village saying that he is able to show the truth in uncertain
or ambiguous situations. For example, if two persons dispute over a right to possess
money, this Imam says that

(Part No. 1; Page No. 228)

he is able to resolve this dispute by showing the truth with a certain method called "Al-
Hikmah" (wisdom in English). I asked him how and he replied that he can recite specific
Qur 'anic verses or Hadith. When he does so with the consent of the two men, one of the
two disputing men will be afflicted with blindness, paralysis, flatulence, etc. if he tells lies.
I asked him to teach me this method, but he refused, claiming that it is a secret he learnt
from some scholars. He added that no one can learn this method but the one who can
meet certain conditions, including the use of this method only in knotted problems, and
not to disclose the secret of this method to any one except the one who meets these
conditions. My question is: Are these things authentically reported from the Messenger
(peace be upon him) and Salaf (righteous predecessors)? If so, are these reports
written down in recognized Hadith and Islamic Jurisprudence books? Please explain this
matter as I doubt it contains Shirk - I seek refuge with Allah from that.

A: Tha act dona by this man comes under the heading of swindling, charlatanism and satanic works.
You should not go to him or believe in what he says. Authorities must ban and punish him according
to Shari "ah.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Al-Rahmah Fi Al-Tibb Wa Al-Hikmah (Mercy in Medical Treatment and Wisdom) by
Jalal-u-Din ^Abdul-Rahman Al-Suyuty. In this book he mentions some medicine; some are
common to people while others contain a kind of Shirk (associating others with Allah in
His Divinity or worship) or at least doubt. For example, to treat fever a person brings
three leaves of olive and writes on the first: x Asab Jahannam (The hardness of Hell),
writes on the second: Naharat

(Part No. 1; Page No. 229)

Jahannam (Hell was slaughtered) and writes on the third: x Atashat Jahannam
(Jahannam suffered thirst). A person should then burn them and use their smoke to
ward off evil. The one who has fever should also wear this incantation around his neck in
which is written: Say He is Allah, the One. By Allah, this is true (three times), Allah (Al-
Samad i.e. the Self-Sufficient Master). By Allah, this is true (three times). He never
begets. By Allah, this is true (three times). He is not begotten. By Allah, this is true
(three times), and there is no equivalent to Him. By Allah, this is true (three times).
These concluding phrases must also be written.

To treat fever, you should bring a dead female locust, not hermaphrodite or male, and
cut through its back. Then, take its right half skin along with three leaves of olives after
you write on the first: "Amlah Ablah", and on the second: "Malih Qabih", and the third:
"Faltah Qamlih" go fever! Peel equal parts of onion and split them into seven parts. When
the frenzy possesses him, he burns one part of the seven parts as incense provided that
his garment and body are clean. He should wrap his head until he calls: O my master,
Mu ^awiyah ibn ^Unuq and my master x Abdul-Qadir Al-Jilany. After he uses this incense,
he goes to sleep saying secretly "Madad *Ala Al-Ashyakh i.e. help me sheikhs!" Allah will
cure him.

Another recipe for fever: A person brings three bones and writes on the first: Iglikh
Borikh, and on the second: Ya Dalil, and on the third: Yarikh. One bone is prescribed for
every day. These are simple examples of this book. It is evident that it contains acts of
Shirk. Could you explain to us who is this author Jalal-u-Din ^Abdul-Rahman Al-Suyuty?

(Part No. 1; Page No. 230)

A: the book "Al-Rahrnah Fi Al-tibb Wa Al-Hikimah" which is ascribed to Al-Suyuty is a useless book
that has no good. It is replete with superstitions and acts of Shirk. A person must beware of this book
and should not rely on it in order to protect his "Aqidah (creed) against anything that may distort or
deviate it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19085

Q 1: many people say the crimes that take place on earth have a connection with the
moon, i.e., when it becomes a full moon, claiming that they have heard it in some Hadith
of the Prophet (peace be upon him). Is this statement true?

A: What is mentioned in the question about the crimes that take place on earth having a relationship
with the moon when it is full is not true. There is no basis for this in the Book of Allah or in the
Sunnah of the Prophet (peace be upon him). This is a BicTah (innovation) created by superstitious
fortune-tellers and charlatans, who try to control the minds of ignorant and naive people and thereby
facilitate falling into crimes and sins. It is obligatory on anyone who has committed these things to
make sincere Tawbah (repentance to Allah) and perform worship sincerely and solely for Allah
Alone. Allah (may He be Exlated) is the Sole Disposer of all affairs and He Alone is the Creator of
everything, with no partner or associate. He Alone has the Power to bestow benefit or inflict harm.

(Part No. 1; Page No. 231)

The matter is in His hand, whatever He wills happens and whatever He does not will does not
happen.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: There is a group of people here who treat people with what they call "folk medicine".
When I talked to one of them, he asked me to tell him my name and my mother's name,
and them to come back to meet him on a specific day. When I went back, he told me that
I suffer from such-and-such an illness. One person said that he uses the Words of Allah
to cure. What is your opinion about such people and what is the ruling on going to them?

A: This man and the likes of hirn, who claim that they can diagnose a patient's illness by just asking
them their names and their mothers' names, or who claim that they use the Words of Allah, are
soothsayers and charlatans. It is obligatory for them to be advised, warned against what they do, and
ordered to make sincere Tawbah (repentance to Allah). If they repent, that will be good. Otherwise,
their case should be referred to the relevant authorities to prevent their evil and protect people. It is
Haram (prohibited) to consult this man and those like him, based on the Hadith narrated by Abu
Hurayrah (may be pleased with him), who reported that the Prophet (peace be upon him) said,
"Anyone who goes to a soothsayer or a diviner and believes in what they say has disbelieved in

what was revealed to Muhammad/' (Related by Ahl-ul-Sunan [Imams Abu Dawud, Al-Tirmidhy, Al-

Nasa'y and Ibn Majah] and Al-Hakim who ranked it as Hadith Sahih [a Hadith that has been
transmitted by people known for their uprightness and exactitude; free from eccentricity and
blemish]) Therefore, anyone who goes to soothsayers and fortune-tellers and believes the news they
claim to reveal from the Ghayb (Unseen) has committed Kufr (disbelief) that takes them out of Islam
- may Allah save us from that! Allah (Exalted be He) says:

(Part No. 1; Page No. 232)

Say: "None in the heavens and the earth knows the Ghaib (Unseen) except Allah, nor can they
perceive when they shall be resurrected.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19146

Q 1: Is it permissible to believe those who claim that their souls have the ability to speak
to the dead in their graves during their sleep? They claim it is out of their hands and is
done with Allah's Power.

A: Those people are liar charlatans who manipulate people's rninds. It is not permissible to believe
them or resort to them. Rather , you should deny their actions, warn people against them and report
them to the authorities to punish them and save people from their evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 233)

Astrology

Fatwa no. 17727

Q: Some Arab newspapers and magazines dedicate pages to the horoscope, talking
about zodiac signs such as Aries, Taurus, Gemini and others. They claim that people born
under these signs will probably be moody because the zodiac conflicts a lot during this
period. There are many things written in these pages, a copy of which is attached to the
message and many Muslim youth read them. Please clarify the Islamic ruling on zodiac
signs and your advice to Muslims and to those responsible for the magazines.

A: This is considered the same as divination used by fortune-tellers to inform people if they will be
happy or miserable and if they should be optimistic or pessimistic. This is a prohibited idea dating
back to the days of Jahiliyyah (pre-Islarnic time of ignorance). It is not permissible to practice, follow
or spread these ideas. It is even more misleading and misguiding to Muslims to spread such ideas in
newspapers , as they involve claiming to know Ghayb (the Unseen), which is the sole Right of Allah
(Glorified and Exalted be He) Who says. Say: "None in the heavens and the earth knows the Ghaib

(Unseen) except Allah, nor can they perceive when they shall be resurrected."

(Part No. 1; Page No. 234)

Allah also says, And with Him are the keys of the Ghaib (all that is hidden), none knows them but

He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it.
There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear
Record.) Allah even denied that His Messenger Muhammad (peace be upon him) knew the Ghayb.

Allah says. Say (O Muhammad oJLt oOl ,_sJL^): "I don't tell you that with me are the treasures

of Allah, nor (that) I know the Unseen; nor I tell you that I am an angel. I but follow what is revealed
to me." Say: "Are the blind and the one who sees equal? Will you not then take thought?") He

(G lor ified be He) says, "And I do not say to you that with me are the Treasures of Allah, nor that I

know the Ghaib (Unseen), nor do I say I am an angel, and I do not say of those whom your eyes look
down upon that Allah will not bestow any good on them. Allah knows what is in their inner-selves (as
regards belief, etc.). In that case, I should, indeed be one of the Zalimun (wrong-doers,
oppressors)." The Prophet (peace be upon him) said, Anyone who acquires a branch of the

knowledge of astrology has acquired a branch of magic (of which they acquire more as long as) they
continue to do so. There are many Ayahs (Qur 'an ic verses) and Had ith in this regard. Muslim

scholars unanimously agree on this well-established ruling prohibiting astrology. Thus, it is the duty
of every Muslim seeking the best for themselves and their religion to avoid this form of manipulating
people's minds and beliefs, to fear Allah regarding themselves and their nation and not to spread
misleading ideas among Muslims. On the other hand, Muslim rulers (may Allah grant them success)
should

(Part No. 1; Page No. 235)

prevent this practice and punish those who spread it according to the Islamic prescribed punishment.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17915

Q 2: What is the ruling on believing the weather forecasts for the coming days, issued by
the National Weather Service?

Moreover, doctors say that people suffering from heart diseases, arteriosclerosis and
brain diseases are prone to have shorter life spans and are more liable to an early
death. Should we believe in what they say? Does this fall under the knowledge of Ghayb
(the Unseen), while Allah Alone is the One Who gives life and takes it?

A: Weather forecasts are based on meteorological signs and previous experiences and they are not
decisive. So they should not be absolutely believed or belied.

The same applies to the opinions of doctors when they talk about patients suffering from heart
diseases. These opinions are based on previous experiments and do not fall under the prohibited
foretelling of the Ghayb. Life and death are in the Hands of Allah Alone.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 236)

astrology and calculations

The first question of Fatwa no. 19169

Q 1: The calendar always marks zodiac signs such as Sagittarius, Capricorn and others in
addition to the names of some stars such as Al-Ghafar, Al-Na^ayim and others. There is
also some information available about rain and wind related to each of these signs and
stars. It is written that such days are characterized by severe cold or heat and the
appearance of certain fruits and specify the length of their day and night. My question
is: Are all of these signs and stars and what is said about their weather, wind and the
like true? What is the ruling on believing in these things?

A: The information stated about these signs and stars related to rain, wind, temperature, plantation
and the like do not fall under the prohibited foretelling of Ghayb (the Unseen). This is just information
about how Allah has created the universe discovered by people through experimentation and
experience. They are merely expectations that may sometimes not be true, for a reason that is
known only to Allah (Glorified and Exalted be He). Consequently, giving and receiving this information

(Part No. 1; Page No. 237)

should not leave the realm of expectations to become certain facts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

I-rj'. I M j rr,_ ♦ EiJflWLjJ tf^Bff^^B

of Scholarly Research and lfta r

(Part No. 1; Page No. 238)

Weather forecasts

The twenty-fifth and twenty-sixth questions of Fatwa no. 18612

Q 25: there is no harm in weather forecasts based on specialized studies. Does the same
apply to predicting some events of the near future for a person based on psychological,
educational and mental studies at the hands of specialists? They use certain marks in the
body to predict what will happen to the person. Does this fall under the prohibited
guessing of Ghayb (the Unseen) or there is no harm in that as well? Those involved in
these acts say their work is merely academic and depends on their true vision.

A: Firstly: There is no harm in weather forecasts based on cosmic signs, provided that no one
believes that these signs are effective in themselves and capable of causing events. This will be
considered major Shirk (associating others with Allah in His Divinity or worship). People should not
depend on these signs and claim to have the ability to foretell the future or control the good and evil
events that happen to others. Furthermore, these expectations based on the cosmic signs should
always remain merely assumptions and should not be depended on as decisive facts to predict the
future as mentioned in the question. This is

(Part No. 1; Page No. 239)

known in astrology as "Al-Ta'thir (belief in the influence of stars)". This is Shirk since these are
probable expectations and everything is referred to the Will of Allah.

Secondly : There is no harm in having true vision and insight and in anticipating a certain future for
someone based on their actions and behaviors. This can be applied with the same previously-
mentioned limitations. They should be nothing more than expectations and everything is referred to
the Will of Allah. A person may say, "I expect that so-and-so will be a merchant, since his behavior
shows that he will, in sha J a-Allah (if Allah wills)."

Moreover, you should beware of those who claim to know the Ghayb, fortune-tellers, palm-readers,
soothsayers and others. Ignorant people resort to them and believe the lies they tell them about their
future.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

Q 26: Allah (Exalted be He) says, Say: '"None in the heavens and the earth knows the Ghaib

(Unseen) except Allah" We are certain that none but Allah knows the Ghayb and this is a

main pillar in a believer's creed. However, we live in a time of confusion and doubt. A
person may say that nowadays, meteorology predicts when it will rain. Artificial rain can
be produced

(Part No. 1; Page No. 240)

by applying modern technologies. Moreover, it is very easy now for obstetricians to
know the gender of the fetus by using ultrasound waves. The gender of the fetus can be
requested by parents during in vitro fertilization (IVF). Some people say that all this does
not contradict the Ayah (Qur'anic verse) or the Hadith (and that the problem lies in our
understanding). I hope to receive an explanation from you that removes any confusion
or ambiguity. I mean Surah Luqman, Ayah no. 34 and the Hadith where the Prophet
(peace be upon him) said, (Keys of tine Unseen knowledge are five which no one knows but Allah;
(i) no one knows what will happen tomorrow; (ii) no one knows what is in the wornbs; (iii) no one
knows what they will earn tomorrow; (iv) no one knows in what land they will die; and (v) no one
knows when it will rain. (Related in "Jawahir" by Al-Bukhari.)

A: Firstly: meteorologists' weather predication is nothing more than intuitive expectations and
everybody knows that many of their anticipations are incorrect. Meteorologists observe what is taking
place in the atmosphere and on earth to make their predictions, which may or may not happen.
These predictions are not among the Ghayb known only by Allah. Thus, when someone sees a sign in
the sky and anticipates the blowing of wind or anything else, this is not among the Ghayb, for they
have depended on signs provided by Allah for people

(Part No. 1; Page No. 241)

to use. An example is the signs denoting whether the harvest will be good or bad. In the same way,
meteorologists observe and predict. If what they have predicted happens, it will be based on the
signs Allah makes available for them, but if it does not happen, this must be due to their mistake in
analyzing the signs.

Secondly: It has not been proven that artificial rain does what is mentioned. It is an exaggeration and
there is no confusion in this regard. Allah taught scientists that rain is the result of certain reactions,
so they make these reactions and rain may or may not fall. If it falls, it will fall in a limited area and
will not be like natural rain falling from clouds. Based on that, we all know that the countries that try
to produce artific ia I rain do not benefit from it and if Allah does not make rain fall from the sky in
these countries, they will live in drought.

Thirdly : We have already received a question about knowing the gender of the fetus with the use of
ultrasound and the Permanent Committee gave the following answer: "All praise be to Allah Alone,
and peace and blessings be upon His Messenger, and his family and Companions. It is confirmed in a
Hadith Sahih (authentic Hadith) that the keys to the Ghayb are five and they are only known to Allah.
They are mentioned in the Ayah

(Part No. 1; Page No. 242)

stated in the question. Among these Hadith is what is related by Al-Bukhari on the authority of
"Abdullah ibn "Ulnar (may Allah be pleased by them both) who narrated that the Messenger of Allah
(peace be upon him) said. Keys of the Unseen knowledge are five which no one knows but Allah...

■ Verily Allah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that

which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what
land he will die. Verily, Allah is All-Knower, All-Aware (of things). In another narration on the

authority of Ibn "Umar (may Allah be pleased with him) who narrated that the Messenger of Allah
(peace be upon him) said, {Keys of the Unseen knowledge are five which no one knows but Allah.

Then he recited: Verily Allah, with Him (Alone) is the knowledge of the Hour, He sends down the

rain, and knows that which is in the wombs.) > (Related by Imam Ahmad on the authority of Ibn

"Umar and Ibn Mas "ud with the same meaning.) The same Hadith was reported from different
narrators supporting what is mentioned in the Ayah. It states that Allah Alone possesses the
knowledge of the Hour, so no one is able to disclose its time but Him. Neither a close angel nor a
prophet knows its time, but Allah has given them knowledge of its signs. None other than Allah knows
when and where rain will fall. Experts may know roughly when and where it will fall when the signs
are present and the causes are known, but their knowledge is mixed with some conjecture, and at
other times, they may be mistaken. Allah (Glorified be He) Alone knows what is in the wombs,
regarding fetus's creation,

(Part No. 1; Page No. 243)

its growth, the period it remains in the womb, its survival or death, and its soundness or whether an
illness affects it unexpectedly. Allah knows all this without acquiring His knowledge from another and
without depending on signs. He is Allah Who creates the signs and Whose Knowledge is never wrong
and events always take place in reality. He is Allah (Glorified be He). Human beings may have some
knowledge of whether it will be a boy or a girl, whether it will be safe or afflicted with a disease, and
whether it will remain in the womb until its delivery date or not. Yet Allah guides humans to know
these things through different means such as using ultrasound and they do not know it by themselves
or without any help. Humans see all these signs after Allah has commanded an angel to fashion the
fetus. However, they do not have comprehensive knowledge of what is happening in the womb; they
only have general knowledge with a probability of error. Moreover, no one knows what they will gain
the next day in relation to their religion or worldly matters. This again is the exclusive knowledge of
Allah. People may generally anticipate a gain or loss, which gives them hope and urges them to exert
their efforts, or makes them fearful based on the signs and circumstances. Anyway, all of that is not
sure knowledge. Finally, no one knows where they will die; whether on land or in the sea, and in
which country. Only Allah has this Knowledge, as He (Glorified be He) has full knowledge that
encompasses all matters, the public as well as Ghayb; apparent

(Part No. 1; Page No. 244)

and hidden. In short, the Knowledge of Allah is not acquired from anyone else and does not depend
on reasons, signs or experiments. Allah knows what has been and what will be. His Knowledge is
never vague or late and it encompasses all creatures in detail, unlike anyone else. It is Allah Alone
Whose help can be sought.

Based on the previous discussion, it is clear that all that you have mentioned does not conflict with
Allah's sole Knowledge of Ghayb.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 245)

charlatanry

Fatwa no. 13221

0j: I am an Egyptian citizen residing in Jeddah. I saw an educated person in Egypt, who
maintains recitation of the Qur'an. I saw him bringing the Mus-haf (Arabic Qur'an) after
performing Wudu" (ablution) and reciting the Ayat-ul-Kursy (the Qur J anic Verse of
Allah's Chair, Surah Al-Baqarah, 2:255), then commanding those who were sitting with
him to do the same. After doing this, he brings a pair of scissors or a ring and puts it at
the middle of the Mus-haf , takes one end of the scissors with his fingers, asks another
one to grab the other end, and begins to ask the Mus-haf some questions. The Mus-haf
then keeps turning right and left between his hands. He asks it, for instance, whether
someone is in Cairo now. If the answer is in the affirmative, the Mus-haf turns right and
if not, it turns left. This is how he commands the Mus-haf, which actually turns right or
left according to the answer. I hope Your Eminence will clarify the legal ruling on this
method, for I am worried from it. It should be mentioned that in most cases the answer
is correct.

A: The method that is mentioned in the question is not permissible, for it includes charlatanry and
the use of Jinn, and all this is prohibited.

(Part No. 1; Page No. 246)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19754

Q: I would like to inform you that I live in Al-Ta'if and my wife suffers from a mental
disorder. I took her to some practitioners of Ruqyah (reciting Qur'an and saying
supplications over the sick as a cure) to whom most of the people in Al-Ta'if resort for
treatment. However, I noticed that they commit some acts which arouse suspicions. For
example:

Firstly: Some of those practitioners, who recite the Qur'an over the patients afflicted
with Sihr (sorcery) or Jinn (creatures created from the fire) possession, put their fingers
on the patient's eyes - whether they are males or females - and recite Ayat-ul-Kursy
(the Qur J anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255) and Ayah (22) of Surah
Qaf . After this, the patient sees the type of Sihr, those who have cast the Sihr on them,
and where the Sihr is hidden. In addition, they claim seeing other things such as snakes,
persons and other places which they know. What confuses me is that the practitioner
knows that he will see things of that sort and this is called "revelation". Some of those
practitioners recite the Qur'an in a low voice while standing before the patient. They
then stretch their hand toward the patient and blow over it, saying "The patient

(Part No. 1; Page No. 247)

is afflicted with Sihr which is sentinelled by a male, female or a flying jinni.

Secondly: My wife is afflicted with Sihr - as they claim and Allah knows best. When the
practitioner recited the Qur'an over her, something strange took place; she vomited
pieces of fabric and blood. She sometimes vomited small plants, three nails wrapped in a
piece of fabric, and locks of hair and fingernails placed in a plastic bag. Some other
patients vomited pieces of leather sewn and placed in a bag with some fingernails, nails,
and locks of hair. The practitioners of Ruqyah claim that these items are Sihr placed in
the stomach of the patient by the Jinn. We, thus, thought of presenting this matter to
Your Honor seeking your explanation Should we believe such things and consult these
practitioners? Do these acts represent Islamically lawful Ruqyah? Is it true what the
patient sees and what comes out from them? May Allah preserve you!

A: If what you have stated in the question about those practitioners is true, it will be Hararn
(prohibited) to consult thern. What they are doing can never be classified as lawful Ruqyah; rather, it
is a way of swindling, false talk, and guesswork which are not based on truth or sound evidence.
Such practices may indicate that those people employ Satan and engage in soothsaying and sorcery,
and thus the patients

(Part No. 1; Page No. 248)

do not see what is really there. Moreover, they can bring tangible items and make the patient falsely
think that they are coming out of their stomachs, by managing to do this through the help of Satan
and Jinn. Accordingly, it is not permissible to consult these practitioners, seek treatment from them,
or even to treat sorcery with sorcery. You are required to sincerely repent to Allah from consulting
such peop le and not do this again in the future. It is not permissible to believe what they are doing,

because it was reported on the authority of Abu Hurayrah (may Allah be pleased with hirn) that the
Prophet (peace be upon hirn) stated, If anyone resorts to a diviner or a soothsayer and believes in

what he says, they will be disbelievers in what was revealed to Muharnrnad. (Related by the four

Ahl-ul-Sunan (authors of Hadith compilations classified by jurisprudential themes), and Al-Hakim who
ranked it as Sahih (authentic)). Also, the Prophet (peace be upon him) stated. Anyone who sees

omens or has omens seen for them; predicts or has the future predicted for them; performs Sihr or
has Sihr performed for them is not one of us. (Related by Al-Tabarany on the authority of "Irnran

ibn Husayn, and Al-Manawy commented that its Sanad (chain of narrators) is good.) The Prophet
(peace be upon him) said when asked about Al-Nushrah: It is from the acts of Satan. (Related by

Imam Ahmad and Abu Dawud with a good Sanad) Al-Nushrah means treating Sihr with Sihr.

We advise you to treat your wife by using the Islamically acceptable Ruqyah from the Qur'an, Adhkar
(invocations and Remembrances said at certain times on a regular basis), Prophetic supplications, or
prescribed medications which do not include unlawful ingredients. The Prophet (peace be upon him)
stated, {Treat yourselves medically for there is no disease that Allah has created except that He also

has created its treatment, about which some people know and other do not know. (Related by Imam

Ahmad, Al-Tirmidhy, Abu Dawud, and Ibn Majah) Abu Dawud added: Treat yourselves medically,

but use nothing unlawful.) If you know where the Sihr is hidden, you are permitted to dig it out - if it

is buried underground -

(Part No. 1; Page No. 249)

and destroy it by burning or by any other means to nullify its effect. That was done by the Prophet
(peace be upon him) when a spell was cast on him and he learned where it was hidden.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17372

Q: Your Eminence, there is a person in Indonesia who treats people who are sick. One of
the trustworthy people went to see him and told me what he saw. He told me that the
man asks the person who is ill to lie on a bed. He then puts his hand on them and holds
the area that is painful and recites over them. He then puts adhesive tape over the area
and asks the person who is ill to come back after two or three days. On the second
appointment, he holds the area that hurts and recites in Arabic: "In the Name of Allah,
the Most Gracious, Most Merciful. I seek refuge with Allah from the heat of the Fire and
the evil of every agitated vein. □ Allah, the Ever-Kind! Treat us with Your Subtle
Kindness." He repeats this and then recites in an unknown language and presses (the
part that hurts) and removes the pain. It is as if it is before a surgical operation, but the
person only feels the pain for a few moments after it. It is as if he makes a cut with a
sharp instrument. He then puts the adhesive tape on it and asks the person who is ill to
remove it after three or four days, telling them during this time that they should refrain
from eating meat or fat. After that, a good result, by the Will of Allah, will be clearly
seen.

(Part No. 1; Page No. 250)

The man does not charge a specific fee and says about himself that he cures through the
Qur'an. He is a lieutenant-colonel in the army and he is in charge of an orphanage and is
also a Khatib (preacher) in a Masjid (mosque). One man who went to him for treatment
told me that he saw him smoke and shake hands with non-Mahram women (not a spouse
or unmarriageable relatives). Once a boy came to him when I was there, who had excess
skin on his upper lip, about 3 cm of loose black skin. The man told me to watch. He first
mentioned Allah's Name, removed it with his hand in a second, and when the blood
poured out, he placed adhesive tape on it. It is said that many people visit him to be
cured of illnesses such as epilepsy, cancer, and problems with their eyesight. Some
members of my family want to travel to see this man for treatment, but they are
worried. Please give us a Fatwa (legal opinion issued by a qualified Muslim scholar) on the
ruling regarding going to this man for treatment. May Allah reward you with the best!

A: It is not permissible to go to this person, because his 'Aqidah (creed) is unknown, and he recites
unknown words over the patients as ruqyah (supplications recited over the sick seeking healing); also
because of what is mentioned about his laxity in Din (religion), as he smokes and shakes hands with
non-Mahram women.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Chairman

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 251)

Q: I road tho following passage in an old book entitled: "Tadhkarat Dawwud fi al- l Ilaj bil
Tib wal a l shab" and in other books:

Whoever recites: "Bismillah Al-Rahman, Al-Rahim (In the Name of Allah, the Most
Gracious, the Most Merciful)"

231 times over unmarketable goods, Allah will make it easy to sell them.

Whoever recites it 31 times over a glass of water and then gives it to any person they
love, Allah will implant love for them in their heart.

Whoever recites it 50 times after Fajr (Dawn) Prayer in complete KhushiT (the heart
being attuned to the act of worship) and submissiveness, Allah will make them see in
their dreams what humans are not allowed to see.

My question is:

Is reciting "Bismillah Al-Rahman, Al-Rahim" in this way Halal (lawful) or Haram
(prohibited)?

Is it permissible to recite it over a glass of water and then give it to a dear friend who
does not perform Salah (Prayer) or know little about the Din (religion), in the hope that
Allah will guide them and open their heart to Iman (faith) and Salah?

A: Basrnalah (saying, "Bismillah Al-Rahrnan, Al-Rahim") is a blessed form of Dhikr (Remembrance of
Allah) and it is Mustahab (desirable) to recite it before every Surah (chapter) of the Qur J an, except
Surah Bara'ah (i.e. Surah Al-Tawbah). It is lawful to recite it before starting any desired matter.
However , reciting it a given number of times and with the intentions mentioned in the question has
no origin in the Sharrah (Islamic law); therefore, it is not permissible to recite it in this way.

(Part No. 1; Page No. 252)

The book "Tadhkirat Ulu Al-'Albab fi Al-Tib", commonly known as "Tadhkirat Dawwud", after its
author, Dawwud ibn HJrnar Al-Antaky, and then Al-Qahiri, who died in Makkah in the year 1008, is foil
of such sayings that have no origin in the Sharrah. We, therefore, advise you not to read it, and to
read instead the books of the Sunnah (what was reported from the Prophet) and those written by the
Salaf (righteous predecessors) of this Ummah (nation under one creed), such as the book "Al-Tib Al-
Nabawy (Medicine of the Prophet)", by Ibn Al-Qayyim, Al-Dhahaby, and Ibn Muflih (may Allah be
merciful to all of them). And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third and fourth questions of Fatwa no. 14893

Q 3: I got seriously ill and my family members and neighbors collectively concluded that a
Qarin (a personal Jinn companion for humans) had possessed me. When I was informed
that I must rid myself of this Qarin through incantations and the like, I refused. Actually,
I find comfort in reading the Qur'an and Islamic-related books and listening to the Hadith.
I also love Ahl-ul-Bayt (members of the Prophet's extended Muslim family), particularly
Al-Husayn and Zaynab and love visiting them. Is this wrong?

A: It is not permissible for Muslims to go to sorcerers, to use talismans, or incantations that involve
Shirk (associating others in worship with Allah). Instead, one should seek treatment through known
medicines prescribed by doctors or through Islarnically lawful invocations read by persons who
perform Ruqyah (reciting Qur'an and supplications over the sick as a cure). It is not permissible for a
Muslim to visit graves and supplicate there. Invoking the dwellers of the graves is

(Part No. 1; Page No. 253)

a major Shirk (associating others with Allah in His Divinity or worship). Love of Allah's Messenger
(peace be upon him) and his household is an act of worship that brings one closer to Allah (Glorified
and Exalted be He) on condition that a Muslim carries out His orders and avoids things He prohibits. It
should be noted that women's visiting of the graves is not permissible according to the preponderant
opinion of scholars, because the Prophet (peace be upon him) cursed women who visit graves.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 4: I have had many marriage proposals, but none have succeeded. People tell me that I
am possessed by Jinn (creatures created from fire) and bewitched. Is this true? How can
I undo this spell, or possession? It may be worth mentioning that I suffer from spasms
when I become angry, and I sometimes have nightmares.

A: You must beware of the whisperings that Satan makes to cause grief to the believers. You have
also to perform your Islamic duties of "Ibadah (worship) as commanded by Allah. You should
increase your Du "a' (supplication), Dhikr (Remembrance of Allah), Qur'an recitation, and read the
Adhkar (invocations and Remembrances said at certain times on a regular basis) after the obligatory
Salahs (Prayers) especially Fajr (pawn), Maghrib (Sunset), and Isha' (Night) Prayers. You may also
visit a person who treats using Ruqyah (reciting Qur'an and transmitted supplications over the sick as
a cure), hopefully Allah will cure you. In addition, you can recite frequently: A'udhu Bikalimat-illahi
Al-tammati Min Sharri Ma Khalaq (I seek refuge with the Perfect Words of Allah from the evil of what
He has created) in the morning and at night. Also, recite Ayat-ul-Kursy (the Qur'an ic Verse of Allah's
Chair, Surah Al-Baqarah, 2:255) after every obligatory Salah (Prayer) and when you go to bed.
Finally, you can recite the Surahs (Qur'anic chapters) of (Say (0 Muhammad p±-^<$ <lJLc all I ,_sJL^):

"He is Allah, (the) One. , Say: "I seek refuge with (Allah), the Lord of the daybreak, , and Say: "I

seek refuge with (Allah) the Lord of mankind, after you perform every obligatory Salah, and repeat

the three Surahs thrice after Fajr (Dawn) and Maghrib (Sunset) Prayers. Reciting all these will
remove all things that hurt you, In sha J a-Allah (if Allah wills).

(Part No. 1; Page No. 254)

May Allah protect you from all evils.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 3502

Q 4: When people in our country suffer from mental illness, they visit some shrines built
on graves and claim they are cured. What is the ruling on this?

A: If the case is as you mentioned, the disease that such people suffer from is only Satanic delusions
and acts that afflict those whose "Aqidah (creed) is corrupted, and who are controlled by Satan.
These people respond to Satan's whispers and visit the graves of the so called Awliya 1 (pious people)
to be cured. Since this practice is Shirk (associating others with Allah in His Divinity or worship),
Satan is pleased with them and stops his whisperings to them and thus they recover by the
permission of Allah (Exalted be He). This is a trial for them by Allah (Exalted be He). We seek refuge
in Allah (Exalted be He), His Power and Might from Satan's whispers, delusions, Fitnah (trial), and
plots. On the other hand, Allah may cure a person coinciding with the latter 's visit to a grave. Thus,
they think that they recovered because of visiting the shrines which are built on the graves of Awliya'.
Only Allah guides to the Right Path.

(Part No. 1; Page No. 255)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Qa"ud

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 1635

Q: Attached to my letter is a sheet of paper entitled Al-Da'irah Al-Nuraniyyah (luminous
circle). Is it a fact or a myth? It may he worth mentioning that this paper contains some
Ayahs (Qur'anic verses) along with some meaningless words like Sqatim, Sqfatis, etc.
What is the ruling on this?

A: It is not permissible to use incantations that contain unattached letters and meaningless words
that may be names of devils. Even if such incantations contain meaningful words, using them is not
permissible for this is tantamount to making Du"a' (supplication) to other than Allah. This is also a
form of seeking help of others beside Allah which is tantamount to major Shirk (associating others
with Allah in His Divinity or worship) if one seeks protection from them, or as a means to get the
blessings of such names, or that the latter are believed to be a reason for recovery, or the fulfillment
of any need. Ayahs of the Noble Qur'an are only written on the same sheet of paper to confuse
people and mix truth with falsehood.

(Part No. 1; Page No. 256)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 257)

Conjuration

Fatwa no. 16455

Q: We have noticed the spread of conjuration especially in university areas and on
beaches during summer vacation. I was once on a beach and when I entered my
colleagues' tent, I ridiculed what they were doing. Nevertheless, a glass suddenly moved
and displayed my first name, my surname, etc. I, thus, believed in conjuration for a
period of time. Please give the scientific and Islamic explanation for such a phenomenon?
What is the ruling on it, and on the person who practices it?

A: conjuration is a satanic practice which involves using Jinn (creatures created from fire) in a way
that contradicts Tawhid (belief in the Oneness of Allah). This is because conjuration is only done
through acts of Shirk (tantamount to associating others associates others with Allah in His Divinity or
worship). Beings who report such information as what is mentioned in the question are not souls.
Rather, they are devils who declare this information to deceive people. No one can call souls except
Allah (Glorified and Exalted be He). Accordingly, it is Wajib (obligatory) to believe that conjuration is
falsehood that must be rejected, not attended, and not accepted as truth.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 258)
Fatwa no. 16764

Q: A man who constructed a small Masjid (mosque) in a corner of his building establishes
the congregational Salah (Prayer) and mentions nine of the Most Beautiful Names of
Allah one hundred thousand times, he holds sessions and informs people about things
that have already taken place, and what will happen in the future. This person claims
that he receives Ilham (inspiration) from Allah (Glorified and Exalted be He) and when we
reject this he refers to the story of Prophet Musa (Moses, peace be upon him) and the
righteous servant of Allah (Al-Khadir). He explains that latter only depended on Ilham
not knowledge of Ghayb (the Unseen) when he made a hole in the ship, killed the boy,
and built the wall.

What is the ruling on this?

A: This parson who calls himself shaykh is simply telling things that the devils inform him of. He does
not receive Ilham. To make it clearer, devils circulate information amongst each other then tell their
allies whether humans or demons about it. They do so only for those who associate them in "Ibadah
(worship) with Allah. Allah (Exalted be He) states regarding them. Our Lord! We benefited one from

the other One form of being benefited by human beings is that some of the latter worship them. On

the other hand, Al-Khadir acted upon the Wahy (Revelation) of Allah (Glorified and Exalted be He) as
he was a prophet according to the most proper of the two opinions of scholars. This is why Al-Khadir
(peace be upon him) said at the end of the narrative: And I did them not of my own accord.)

(Part No. 1; Page No. 259)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17382

Q 1: In the Al-Majalis Magazine, issue no. 1168, dated 24/12/1994 AD, pp 4-6, a reporter
wrote, "The era of miracles is over and man should believe in nothing but scientific facts
that exist around us. After great hesitation I decided to go to a young man who claims
he is able to cure AIDS in two minutes and challenges any doctor to add something new
to the diagnosis he makes. To my surprise, when I arrived I found that the house of this
man, based in Egypt, was crowded with people from many countries and classes. For
example, a woman, whose attempts at recovery in Europe failed, visited this man. People
from various professions, including lawyers, accountants and teachers, came to this man
hoping that he would cure their illness. They do not care about the person who can
provide them with treatment, even if he is listed among the swindlers and charlatans.
While attending a session of treatment, I could not believe what I saw or understand

(Part No. 1; Page No. 268)

what happened in front of all of us. Even worse, people assert that this "blessed man"
performs miracles. Some of them told me that they were about to recover and others
had already recovered once he used a stone and put his hand on their body. This man
gained popularity throughout Egypt, from Alexandria to Aswan. Owing to this popularity,
the American CNN network visited his house and conducted an interview with him. He
told his story, saying that his name is Magdy Abd Al-Sami* Murad and that he works as a
teacher. Born on 3/5/1965 AD, he is married and has two sons. He said he enjoyed
playing football. One day, he returned home after finishing his work and asked his wife to
prepare lunch. He performed Salah and sat down to recite Qur'an. At that moment, he
felt as if a heavy hill entered his body causing him to shiver and move unconsciously. His
family thought that he was suffering from a disease. However, they heard a voice
coming from his mouth saying, 'I am Queen Sally and 2 billion believing Jinn work for me. I
came to heal patients through Magdy. 1 He regained consciousness and his family told him
what happened. Later, Queen Sally talked to him face to face, saying that she aimed at
curing serious diseases through him using

(Part No. 1; Page No. 261)

the Qur'an. There are 2 billion believing Jinn assigned by her to treat these human
diseases using the Qur'an." This is the entire story of this man published in the magazine.
My question is: If this story is true, will it be permissible to go to this man? I appreciate
your comment.

A: This man is a liar and a charlatan who makes use of people who have a weak mind. Such people
who claim they have accidents; experiences and journeys with Jinn increases in number. The story
mentioned in this magazine and others stated in a book entitled, 'An Interview with a Muslim Jinni',
are some examples of fabrication used to extract money from people. Other people use such stories
to cast doubt on the faith of Muslims. Therefore, you should be careful, and remain certain and
steadfast in all such things and in all your affairs.

Fatwa no. 12263

Q: A person had a car accident and suffered loss of memory and a coma that lasted for a
long period of time. Afterwards, his condition improved slightly and he started

(Part No. 1; Page No. 262)

to move his limbs, but he could not speak, remember anything, or perceive any
information. His father has done his best to find all possible treatment; however, there
are some people who treat such incurable diseases, using what is called 'spiritual
medicine 1 that is practiced by both Kuffar (disbelievers) and Muslims. In most cases they
achieve positive results and many patients, who tend to suffer from incurable diseases,
recover by their treatment. Is it permissible to resort to such people? It should be
mentioned that I do not know the techniques they use in their treatment.

A: It is not permissible to resort to or be treated by thern until you are aware of the techniques they
use in their treatment and are certain that they do not contradict the purified Shari "ah (Islamic Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Member

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 18891

Q 1, 2: What is the ruling on a person who tells people that he conies down to graves,
lives with those buried and transmits their news? What is the ruling on those who come
to our homes and claim to be sent by Ibn Ulwan or other Awliya 1 (pious people) to expel
snakes out of our homes? Actually, some of them stipulate to go in homes while naked to
be able to expel snakes.

(Part No. 1; Page No. 263)

A: All the things mentioned above are related to false beliefs and superstitions which have to be
denied and warned against. Moreover, those who do such acts have to be punished as they corrupt
and confuse people's creed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18730

Q: My elder sister was married eight years ago. She has not given birth yet. She saw
many doctors and tried many drugs but it was all in vain. She now tries very amazing
medicine regarding which I have doubts. It is something like dough (a loaf) which my
sister irrigates as if it is a plant. Every time it is irrigated, the dough produces another
dough, as some fruits would do, which my sister gives to another barren woman every
fifteen days. After a certain period, when my sister has finished distributing the dough,
my sister takes the remaining dough for herself. In fact, I do not know how she uses it.
Is such behavior sound, bearing in mind that the dough is taken from a person who is
claimed to have brought it from sacred Hajj locations?

(Part No. 1; Page No. 264)

A: The behavior you mentioned, that your sister makes use of certain dough in hope of having
children is false and groundless which must be forsaken. However, she has to rely on Allah,
supplicate to him and seek lawful medication. And whosoever fears Allah and keeps his duty to Him,

He will make a way for him to get out (from every difficulty).) (And He will provide him from

(sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him.

Undoubtedly, having children or otherwise is something predestined by Allah (Glorified and Exalted be
He). Allah (Exalted be He) said, He bestows female (offspring) upon whom He wills, and bestows

male (offspring) upon whom He wills.) (Or He bestows both males and females, and He renders

barren whom He wills. Verily, He is the All-Knower and is Able to do all things. I

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18853

Q 3: When a person accused of theft is brought before some people here, they burn him
with a heated piece of iron. If he admits his act, it will be all right; otherwise, fire will
cause him no harm. Is such behavior permissible according to Allah's religion?

A: This is a prohibited groundless behavior. Moreover, it falls under prohibited jugglery which
renders one's creed corrupt. Thus, it has to be avoided and other lawful methods

(Part No. 1; Page No. 265)

of interrogating convicts have to be adopted.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTSTTresidency
of Scholarly Research and lfta r

The second question of Fatwa no. 18839

Q 2: My sister has been suffering from a disease caused by a defect in the nerves, and
the doctor refused to allow her to stay longer in hospital, and so we turned to
charlatans who prepared some exotic rituals for her. While these rituals were being
performed, our neighbor came by and said to these charlatans that if her daughter was
cured, she would reward them. After a long time she came to me with a sum of money
and asked me to give it to these charlatans, but I did not, because I could not find them
and I did not exert any effort to deliver this money to them. What should I do?

A: You should return the money to the woman who gave it to you or to her heirs, and do not pay it to
the charlatan, as it is not lawfully his.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 266)

Fatwa no. 18987

Q: My brother occupies a very outstanding and enviable position. He also has a wife and
two daughters, however, he - May Allah guide him - began to collect dust and old bones
from graves in addition to old ragged clothes, he started to write incantations under the
pretence that he causes the absent to come and breaks spell. It is worth mentioning
that he does not benefit or harm people. He only does that under the pretence that he
received a bequeathal from one of his dead relatives, who used to practice the same
deed, to do that. However, he and I know well that he practices it only to make money
and gain wealth and he knows that he does not benefit people.

What is the ruling on this?

A: These actions are fraudulent and belong to those who turn people away from the Lord of the
worlds and consume their money unjustly. Thus, giving advice is necessary along with warning him
against these actions and reminding him of Allah (Exalted be He). If he does not respond positively,
you may report him to the authorities to stop, deter, and punish him justly to protect people from his
evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

(Part No. 1; Page No. 267)
Fatwa no. 18787

What is the ruling on snake charmers? The snake charmer is said to possess certain
characteristics, such as:

1- A dead scorpion is added to the milk that a snake charmer suckles from his mother, or
it is just placed over her breast (during breastfeeding). In so doing, people claim that

the snake charmer becomes immune to scorpions, snakes and worms and they cannot
harm him.

2- Scorpions, snakes and worms do not bite or affect snake charmers.

3- Saliva of the snake charmer cures those who are poisoned.

4- Urine or saliva of the snake charmer kills scorpions and snakes immediately, but the
snake charmer loses this quality and becomes a normal person after he urinates or spits
over them. Hence, he neither spits nor kills scorpions and snakes.

5- A snake charmer may confine a scorpion or a snake to a circle he draws on earth so
that it cannot escape even if it dies inside it.

6- A mature man who wishes to become a snake charmer must go to another snake
charmer

(Part No. 1; Page No. 268)

to transmit these characteristics to him.

7- Some snake charmers address worms with special words and their fathers may utter
these words upon placing a dead scorpion on his son when he was young. This is a full
description of a snake charmer as experienced people told me, and I want to hear your
Fatwa to end the dispute and remove confusion over this issue.

May Allah protect you.

A: It was authentically reported from Allah's Messenger (peace be upon hirn) on the authority of
Khawlah bint Hakirn that he (peace be upon hirn) said: When anyone lands at a place and then says

"I seek refuge with the Perfect Words of Allah from the evil of what He has created/' nothing will
harm him until he leaves that place. (Related by Muslim in his Sahih (authentic) Book of Hadith)

It was also narrated on the authority of "Irnran ibn Husayn that Allah's Messenger (peace be upon
him) said: There is no Ruqyah (reciting Qur'an and supplicating over the sick seeking healing) better

than that which is said as a treatment for an evil eye or (a sting of) a Humah. (Related by Ahmad)

The Arabic word 'Humah' means the venomous animals such as snakes and scorpions. Also, it was
narrated on the authority of "Aishah (may Allah be pleased with her) that Allah's Messenger (peace
be upon him) used to recite in his Ruqyah: In the Name of Allah. The dust of our land and the saliva

of some of us can cure our patient with the Permission of Allah. (Related by Al-Bukhari)

(Part No. 1; Page No. 269)

These Hadithes indicate that a Muslim should combat the evil of poisonous animal or the like,
through Islarnically lawful Ruqyah. This involves seeking refuge in Allah Alone and relying completely
on the belief that He Alone can bring benefit or cause harm.

It was narrated in the Two Sahih (authentic) Books of Hadith of Al-Bukhari and Muslim that Abu

Sa " id Al-Khudry (may Allah be pleased with him) narrated: "Some of the Sahabah (Companions of
the Prophet, peace be upon him) went on a journey until they reached some of the Arab tribes (at
night). They asked the latter to treat them as their guests but they refused. The chief of that tribe
was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain.
Some of them said (to the others), 'Nothing has benefited him, will you go to the people who resided
here at night, it may be that some of them have something (as treatment),' They went to the group
of the Sahabah and said, 'Our chief has been bitten by a snake (or stung by a scorpion) and we have
tried everything but he has not benefited. Have you got anything (useful)?' One of them replied, 'Yes,
by Allah! I can recite a Ruqyah for him, but as you have refused to accept us as your guests, I will not
recite the Ruqyah for you unless you fix us some wages for it.' They agreed to pay them a flock of
sheep. One of them then went and recited (Surah Al-Fatihah): All the praises and thanks be to

Allah, the Lord of the 'Alaimin (mankind, jinn and all that exists), over the chief who recovered as if

he was released from chains, and got up and started walking, showing no signs of sickness. They
paid them what they agreed to pay. Some of them (i.e. the Companions) then suggested to divide
their earnings among themselves, but the one who performed the Ruqyah said, 'Do not divide them
until we go to the Prophet (peace be upon him) and narrate the whole story to him, and wait for his
order. ' Therefore, they went to the Messenger of Allah (peace be upon him) and narrated the story.
Allah's Messenger (peace be upon him) asked, 'How did you come to know that Surah Al-Fatihah was
recited as Ruqyah?' Then he added, 'You have done the right thing. Divide (what you have earned)
and assign a share for me as well. 1 The Prophet (peace be upon him) then smiled. This is the

narration of

(Part No. 1; Page No. 270)

Al-Bukhari.

The Prophet (peace be upon him) used to seek Allah's refuge for Al-Hasan and Al-Husayn as related
in the Hadith narrated on the authority of Ibn "Abbas (may Allah be pleased with them both): The

Prophet (peace be upon him) used to seek refuge in Allah for Al-Hasan and Al-Husayn and say, "Your
forefather (i.e. Abraham) used to seek refuge in Allah for Isrna "il (Ishrnael) and Is-haq (Isaac) by
reciting the following: 'O Allah! I seek Refuge with Your Perfect Words from every devil and from
poisonous pests and from every evil, harmful, envious eye." 1 (Related by Al-Bukhari, Muslim, Al-

Tirmidhy, Abu Dawud, Ibn Majah and Ahmad)

Snakes, scorpions and similar poisonous pests harm man by nature, so the Prophet (peace be upon
him) described them as evil and harmful animals by saying: Five are the harmful animals which

should be killed in the state of Ihram or otherwise...) the Hadith included snakes and scorpions.

Thus, the claims of these fraudulent people that snake charmers possess the qualities mentioned
above, such as taming harmful, poisonous animals, controlling and confining them, curing persons
bitten by these animal with their saliva, not being harmed or stung by these animals, immunizing the
infants from the poison of scorpions and snakes through taking a dead scorpion mixed with the
breastfeeding milk - all these claims are lies, falsehood, and myths. They involve seeking help of
devils and relating to the jinn as well as cooperating with them in sin and transgression. These myths
are meant to deceive the common, naive people.

(Part No. 1; Page No. 271)

Some snake charmers claim they are Awliya' (pious people) owing to the unusual events they
practice. A Muslim should not be tempted by them or deceived by their claims; rather, he must reject
them and keep away from them. He should warn people against their evil and believe that they
commit acts of Bid "ah (innovation in religion) and heresy.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 19172

All praise be to Allah Alone, peace and blessings be upon His Last Prophet.

The Permanent Committee for Scholarly Research and Ifta 1 has looked into a request for
Fatwa submitted to His Eminence the General Mufti (Islamic scholar qualified to issue legal
opinions) from the representative of Da ^ wan and Guidance Center in Duba 1 No. A/ 135,
dated 7/6/1417 A.H, and referred to the Committee from the General Secretariat of the
Council of Senior Scholars, IMo. 3251, dated 17/6/1417 A. H. The questioner's inquiry
reads:

Your Eminence has earlier issued a Fatwa no. 18787, dated 3/5/1417 A.H, that rendered
the act of a magician as Haram (prohibited), but some people were not convinced of
that, let alone the magician himself. Does his sin become greater? Please support your
answer with evidence, given that he does not have enough knowledge to say what is
Halal and what is not.

(Part No. 1; Page No. 272)

After examining the issue, the Committee answered as follows:

some people discern the shar'y (Islamically lawful) ruling which is based upon evidence from the
Book of Allah and the sunnah of His Prophet (peace be upon him) but do not abide by it. They may do
this out of arrogance; they may be sinners and should immediately repent sincerely. If someone finds
anything dubious or can not folly grasp the evidence, they will be entitled to repeat the question to
knowledgeable people and scholars to clarify it and make it understandable. However, once the truth
becomes discernable for the questioner, it is obligatory upon him to abide by the Shar "y ruling, even
if it goes against the desires and whims of his own self.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

'Abdullah ibn
Ghudayyan

'Abdul- 'Aziz Al Al-
Shaykh

'Abdul- 'Aziz ibn 'Abdullah ibn
Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20843

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has examined the Fatwa
request submitted to His Eminence the Chief Mufti by the second Middle School Deputy in
x Afif, which is referred to the Committee by the Council of Senior Scholars with no. 7095
dated 3/12/1419 A.H. The questioner asked a question stating:

We submit to you this Fatwa request from the second x Afif Middle School

(Part No. 1; Page No. 273)

in x Afif. An eye-catching paper became widely circulated among school students bearing
the title "Be my friend". Some copies of the paper are computer-printed while others are
handwritten as attached. Following is a description of how the paper works:

You choose the first letter of your hidden friend's name and whether male or female.
Example:

The letter "b" bears the number (6).

You prepare another paper to count the total number.

You then choose their eye color. Example: brown eyes bear the number (4).

You then choose the friend's country. Example: Saudi Arabia is number (1), and so on,
ending up with the place where you meet your friend.

Points - numbers - you got are then added and the paper is turned to give the result of
how your friend feels towards you or how he deals with you. For example, if the total is
(33), the result will be "he hates you very much" and so on.

After examining the Fatwa request the Committee replied:

The paper referred to above entitled "Be my friend" which explains how to make a friend through a
naive way based on letters and numbers is a new method adopted by impostors and superstitious
people. It also apparently involves playing with minds and feelings. Accordingly, it is not permissible

(Part No. 1; Page No. 274)

to act upon such a paper, publish it, or spread it among students or among the masses in general.
Furthermore, anyone who is found having such a paper is to be advised and criticized, a manner
which involves cooperation in good and piety and advising Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Fatwa no. 21007

Q: Praise be to Allah Alone and may peace and blessings be upon the one after whom
there is no prophet.

The Permanent Committee for Scholarly Research and Ifta" has examined the Fatwa
request submitted to His Eminence the Chief Mufti by the judge of Bish in his letter no.
160, dated 19/ 1/ 1420 A.H., attached therewith is the Fatwa request submitted by
Ibrahim x Aly Muhammad, which was referred by the Secretary General of the Council of
Senior Scholars. The questioner asks about the attached publication stating: There is
none worthy of being worshipped but Allah and Muhammad is the Messenger of Allah.
There was a sick 16-year-old girl whose case was incurable. One night, she wept so
bitterly and slept. In her dream she saw Zaynab (may Allah be pleased with her) who
gave her water to drink. When the girl woke up,

(Part No. 1; Page No. 275)

she found herself cured by Allah's leave. She also found a piece of cloth on which was
written that she had to publish this message and distribute it to 13 people. The message
was later received by a marine brigadier general who distributed it and thus got a
promotion 13 days later. It was also received by a merchant who paid it no attention and
thus lost all his wealth 13 days later. Moreover, it was received by a worker who
distributed it and thus got a promotion and all his problems were solved within 13 days.
Therefore, I hope that you, Muslim brother, publish it and distribute it to 13 persons.
Please, do not be negligent.

A: After examining the Fatwa request the Committee replied:

This paper spread among people from time to time is false and groundless. Rather, it belongs to
fabrications of liars and irnposters who aim at making Muslims rely in bringing benefit and averting
harm on creatures rather than on their Lord (Glorified be He) and making them depend on illusions
and superstitions for which Allah has revealed no authority [i.e., has no basis in Islam], Thus, it is
obligatory on a Muslim not to be deceived by such false publications and the like. Moreover, everyone
has to warn others against them and burn them whenever found. Furthermore, those who write,
distribute or help distribute them are sinful and apt to Allah's immediate or later punishment as such
a publication is a means to Shirk and rejected innovation in Allah's religion.

(Part No. 1; Page No. 276)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 277)

Pessimism

Fatwa no. 13847

Q: What should a man who finds an owl in his home do? What is the ruling on believing
that it is an evil omen? What supplication should be said on hearing its sound? May Allah
reward you well!

A: Believing in Islam indicates total submission to, reliance on, heading toward and dependence on
Allah in bringing benefit and averting harm. Allah (Exalted be He) said. You (Alone) we worship, and

You (Alone) we ask for help (for each and everything). He (Exalted be He) also said. So worship

Him (O Muhammad joJL^j g <ui£ aDI ,_sJL^) and put your trust in Him. And your Lord is not unaware of
what you (people) do. Thus, it is obligatory on Muslims to dedicate all forms of worship to Allah

Alone (Glorified and Exalted be He). They also have to have hope in Allah Alone regarding achieving
what they aspire to, bringing their benefits, and removing their fears and averting harm. This is to be
accompanied by adopting all the lawful worldly means which Allah had destined to lead to their
inevitable results. Moreover, a Muslim has to abandon regarding birds, such as owls, as evil omens.
In fact, believing that they may bring benefit or avert harm

(Part No. 1; Page No. 278)

is Shirk (associating others with Allah in His Divinity or worship) which runs counter to monotheism.
Abu Hurayrah (may Allah be pleased with him) is authentically reported to have narrated the Prophet
(peace be upon him) as saying, (There is no 'Adwa (no contagious disease is conveyed without

Allah's permission), nor is there any bad omen (from birds), nor is there any Hamah (pre-Islarnic
belief: bones of the dead turning into a bird called Al-Sada), nor is there any bad omen in the month
of Safar. Thus, the Prophet (peace be upon him) invalidated the pre-Islarnic customs of believing

that there are evil omens in such things and denied them any effect. It is also authentically reported
on the authority of Mu "awiyah ibn Al-Hakam that he said to Allah's Messenger: 'There are men

among us who believe in bad omens. ' The Prophet said, 'This is (baseless) inner thinking which
should not hold you back [from doing what you are up to do]. J Hence, the Prophet (peace be upon

him) informed us that believing birds to be evil omens is something made up by pessimists as they
themselves fear dangers they only imagine to have heard or seen. He also prohibited us to be
stopped from doing something we embark on, such as travel, work or the like, merely for evil omens.
Rather, we have to rely on Allah and perform the worldly affairs we embark on. Furthermore, the
Prophet (peace be upon him) ordered those who see something which they believe to be an evil
omen to say: 0 Allah, no one brings good things except You, and no one averts evil things except

You and there is no might and power but in Allah. (Related by Abu Dawud).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 279)

Fatwa no. 14658

Praise be to Allah, Alone, and peace and blessing be upon the Last Prophet.

The Permanent Committee for Scholarly Research and Ifta" have read the letter received
to his Eminence, the General Mufti (Islamic scholar qualified to issue legal opinions) from
the Manager of Religious Affairs Department of the Armed Forces, no. 3/10/4196, which
was sent to the Committee from the Secretariat General of the Council of Senior Scholars
no. 19 T, dated 4/1/1412 A.H. in which the inquirer asks a question reading: "I hope you
will advise us on some deaths at a hospital due to very contagious diseases, such as the
Acquired Immune Deficiency Syndrome (AIDS), in addition to some deaths caused by
hepatitis. Many doctors say these diseases are contagious. As a result of this, some
corpses get partially discomposed in the morgue fridges, and others remain there until
they become deformed. Thus, I hope you will advise us whether or not they should be
washed. Can we perform Tayammum (dry ablution) for them? If Tayammum is
permissible, should the plastic bag placed on the face be opened or can Tayammum be
applied over it to avoid infection?

After the Committee had studied the inquiry, it answered as follows:

The same steps followed in washing the dead should be applied to the cases that were mentioned.
These diseases are not contagious by themselves.

(Part No. 1; Page No. 280)

People usually attribute the action to other than Allah (Exalted be He), and this is why it is
authentically reported in a Hadith narrated by Abu Hurayrah (may Allah be pleased with him) that he
said that the Messenger of Allah (peace be upon him) said. There should be neither 'Adwa

(believing that a disease becomes contagious spontaneously not by Allah's Predestination), nor
Tiyarah (believing in bad omen), or Hamah (believing that the bones of the dead turn into a bird), or
Safar (rendering the month of Safar a sacred month.) Rather, it can be transmitted, by Allah's Will

(Exalted be He), from a patient to a sound person. Therefore, it is per missible to use the
precautionary tools available, such as vaccination, masks, gloves, and so on.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21898

Q 1:1 feel pity for my mother and other women who hold some false beliefs, including, for
example, that the milk of a woman who suckles ceases to flow if someone carrying meat
or someone who had his beard shaved enters upon her, especially if this occurs during
the first week after giving birth. My mother thinks that if a menstruating woman enters
upon a suckling woman, she will not get pregnant again. She also thinks that if a newly-
married woman is visited by a menstruating woman, she will not get pregnant. She
believes in superstitions that this woman can get pregnant if she performs Ghusl (ritual
bath) three times at the time of JurmTah (Friday) Prayer. I swear by Allah (Exalted be
He) that my husband and I tried hard to convince her, but she argues that my mother-
in-law holds the same

(Part No. 1; Page No. 281)

beliefs. My husband tried hard with his mother. Please bear in mind that my mother
observes Salah (Prayer) and attends Islamic lectures; however, we failed to change her
beliefs. We do not know what we should do.

A: These beliefs are false; she should repent from thern and have Tawakkul (putting one's trust in
Allah.) The Prophet (peace be upon hirn) said, Remember that if all the people gather to harm you,

they will not be able to afflict you with anything other than that which Allah had pre-destined for
you.) Allah (Exalted be He) says, It is only Shaitan (Satan) that suggests to you the fear of his

Auliya' [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His
Messenger, Muhammad ycxJLuug q.Az oD I jJL^)]; so fear them not, but fear Me, if you are (true)
believers. These beliefs are considered part of tiyarah (believing in bad omen), which the Prophet

(peace be upon him) regarded as Shirk (associating others with Allah in His Divinity or worship).
Therefore, she should repent from this. Muslims should be warned against such beliefs and the like
that fall under the category of Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 282)

Taswir

Fatwa no. 12337

Q: Is it permissible for women to wear the French Riyals engraved with human figures or
not? Please advise! May Allah reward you with the best.

A: It is not permissible to wear jewelry with designs of living beings engraved or stamped. It is
authentically reported that the Messenger of Allah (peace be upon him) stated: Those who make

such figures would be punished on the Day of Resurrection and it would be said to them: Breathe
soul into what you have created. He also said to "Aly (may Allah be pleased with him): "Spare no

figure without wiping it out. . . ">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 12181

Q: In our school, we have a special activity board for the top students. The board shows
the name of the student and a 4" X 6" photo of them. The purpose of the board is to
encourage the students to work hard, strive to succeed, and to create

(Part No. 1; Page No. 283)

a competitive atmosphere among them in their pursuit of knowledge. We hope that Your
Eminence will give us a Fatwa (legal ruling issued by a qualified Muslim scholar) on the
permissibility of displaying photos of students. May Allah grant us success in what
benefits us in this world and the Hereafter.

A: It is not permissible to display students' photos on this board or to keep therm, by the authority of
the established Shar'y (Islamic legal) evidence that prohibits Taswir (painting, drawing, sculpture,
and photography).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Cha

irman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14765

Q: I want to tell you that my sister supports a charity that provides for the needy. She
makes puppets with a cloth body embroidered with designs of kids, cats, and dogs. My
sister fills these puppets with cotton in order for them to look like a puppet and a toy. It
is worth mentioning that a quarter of these toys is given to the needy; what is the ruling
on this?

A: making designs of living beings, human or otherwise, is one of the Grievous Sins. The Messenger
of Allah (peace be upon him) cursed idol-makers and told them that they will receive the severest
punishment on the Day of Resurrection. It is incumbent on your sister to abandon this act, repent to
Allah,

(Part No. 1; Page No. 284)

of the sins she committed, and destroy all the forms she has. Anyone who repents to Allah sincerely,
Allah will accept his repentance because of Allah's saying, And verily, I am indeed forgiving to him

who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous
good deeds, and then remains constant in doing them, (till his death). Allah also says. And all of

you beg Allah to forgive you all, O believers, that you may be successful The Prophet (peace be

upon him) also said, He who repents from his sins is like the one who has not committed a sin.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 15528

Q 1: I work for a charitable Islamic society which keeps volumes of photos i.e. Albums.
These photos are of the charitable efforts exerted by the society. For example, there are
photographs of the orphans in Afghanistan whom the society sponsor and other photos
of Muslim collective fast-breaking in Ramadan, which is related to the society's project of
feeding those who fast. All this is intended to promote the work of the society and make
its projects known to the benevolent people. My question is whether these photographs
are Haram (prohibited)

(Part No. 1; Page No. 285)

or not?

A: It is not permissible to take photographs using cameras or other devices machines, when there is
no legal considered necessity, for the general evidence forbids photographs and warns against it
Accord ingly, it is not permissible to keep such pictures when there is no necessity. The Prophet
(peace be upon him) ordered that pictures should be defaced and distorted. He (peace be upon him)
stated: <Angels do not enter a house in which there is a dog or a picture. (Agreed upon by Al-

Bukhari and Muslim). However, it is permissible to take photographs and keep some of them if
necessity so demands, such as photographs used in passports, identity cards and driving licenses.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15641

Q : I color papyri which contain ancient pharaonic motifs in all aspects of life. My job
requires me to color the human pictures that appear in foliar forms while practicing their
rituals and glorifying one of their ancient pharaonic gods that was the god of earth
according to their belief and another used to exemplify the god of heavens. Could you
kindly advise about this? It is worth mentioning that I am only responsible for coloring it
and I have nothing to do with printing and marketing it. I am also unaware

(Part No. 1; Page No. 286)

of its importance to the tourists who buy it.

A: It is not permissible to perform this work, for it is a kind of spreading polytheism and disbelief,
and an assistance of evil and aggression. It is a must to wipe out this idolatry and bury it, not to
cooperate with others in printing or marketing it. This is a kind of cooperation in misdeed and
aggression that Allah prohibited saying. Help you one another in Al-Birr and At-Taqwa (virtue,

righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily,
Allah is Severe in punishment. You must leave this vocation, repent for your previous sins, and seek

another job. And whosoever fears Allah and keeps his duty to Him, He will make a way for him to

get out (from every difficulty). And He will provide him from (sources) he never could imagine. -

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 15755

Q: Here are some pictures I used in my book about life in the desert. I would like to know
the ruling about these partial drawings? Please, advise! A: It is not permissible to draw a
picture of living beings

(Part No. 1; Page No. 287)

whether the whole body or just the head and the face appear, for the prohibited picture is that of the
face. In deed , the face is the most tempting part of the body. Therefor e, it is not permissible to draw
the face of the living beings, humans or animals. According to the authentic reports, portraying living
beings is prohibited and severe punishment is promised to the doer. May Allah guide us all to what is
good and to follow the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 15952

Q 3: is it permissible for us to be photographed by modern cameras?

A: Photographing is Haratn (prohibited) and one of the major sins, as it is strongly prohibited in
many Sahih (authentic) Hadith, such as the saying of the Prophet (peace be upon him), Every maker

of a picture will be in He I If ire . He also said. Anyone who makes a picture in this world will be

ordered to breathe soul in it on the Day of Resurrection. There is no difference between making

pictures by the camera or drawing them by hand, as the Hadith are general in this regards.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 288)

Fatwa no. 16259

Q 1: I was given a camera as a gift and I used it to shoot a film. However, I heard that
photographers are the ones who are going to be tortured most on the Day of Judgment.
What should I do? Should I burn the photographs? What if I take photographs of natural
scenery, not people?

A: photography of animate objects, whether humans or an i ma Is, is not permissible. You should
destroy the photographs you have taken. As for taking photographs of inanimate objects, such as
trees, there is no harm in it.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Does video recording take the same ruling as photography?

A: Yes j the ruling of video recording has the same ruling of photography which is deemed unlawful
due to the purport of related religious proofs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16331

Q: What is the ruling on Taswir (painting, drawing, sculpture, and photography)? are
there cases in which Taswir could he Halal (lawful) like that which is found on sacks and
preserved food and books

(Part No. 1; Page No. 289)

which include photos of ancient people like those which are found in educational books
and historical references? A: Taswir (painting, drawing, sculpture, and photography) of living
creatures is deemed unlawful in all cases and by all means, as the Prophet (peace be upon him)
cursed those who make Taswir, and he said that they will be extremely tortured on the Day of
Resurrection, due to their great crime and misdeed. Taswir can only be lawful in cases of need like
that which are included in identification cards or passports, and those used in pillows and carpets on
which we step referring to what was narrated on the authority of "Aishah (may Allah be pleased

with her) that the Prophet (peace be upon him) saw a curtain that had drawings on it in her room,
and he tore it and got angry saying "Drawers (of these drawing) will be tortured on the Day of
Resurrection and will be told: turn what you have drawn into living creatures." "Aishah (may Allah be
pleased with her) said: so I split the curtain into two pillows for the Prophet (peace be upon him) to
rest on,> There are also references to other Hadith mentioned in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16659

Q 2: is it permissible for a Muslim to take commemorative photos?

A: It is not permissible to take any commemorative photos of people as

(Part No. 1; Page No. 290)

we have been strongly warned about carrying out Taswir (painting, drawing, sculpture, and
photography). The Prophet (peace be upon him) said that the angels do not enter the house in which
a dog or pictures are found, and he gave his order to get rid of pictures as being a kind of
glorification of those pictures. This is considered as one of the means of Shirk (associating others
with Allah in His Divinity or worship). However, if the pictures are humiliated as to be found on a
carpet or a rug to step or sit on, there would be no sin as the reason of forbiddance is not present.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 16786

All praise be to Allah Alone. Peace and blessings be upon His Last Messenger.

The Permanent Committee for Scholarly Research and Ifta" has read the letter sent to
His Eminence the Mufty by His Excellency the secretary-general of the Muslim World
League. (Letter no: 1/399 /M) dated 23/10/1414 A.H. Attached to the concerned letter
was the question asked by professor K.W. from Holland. This was then transferred to the
Committee by the Secretariat General of the Council of Senior Scholars in 29/10/1414
A.H. (no: 4766). Following is the translation of the concerned question:

I would like to enquire about the Muslims' acceptance of the trade-mark that we intend
to choose. It is a drawing

of half a man who stretches his arms like wings of a flying falcon. It is worth mentioning
that our company has international commercial relations, so we do our best so as not to
offend Muslim countries. Could you please tell me if the design referred to may be a point
of objection from the Muslim viewpoint? According to my knowledge, I think that Muslims
only do not accept drawings that degrade Masjids (mosques) or holy places. Anyway,
since we have not disclosed the design yet; attached to our letter is a drawing similar to
the original one. Please answer me via the fax on the provided no.

The Committee studied the question and answered as follows:

It is not permissible to use the concerned trademark for the following two reasons:

First: It is Haram (prohibited) to make a drawing of a being with a soul whether human or not. There
are many proofs of Sunnah (whatever is reported from the Prophet) to the effect that Allah (Exalted
be He) curses those who make such drawings and for that reason Muslims have to wipe out or
exterminate them.

Second: The concerned design takes the shape of a cross, which is extolled by the Christians, as they
believe that Tsa (Jesus, peace be upon him) was crucified. On the contrary, the Muslims believe that
crucifixion is a means of degrading Tsa (peace be upon him) and that the Jews did not crucify Tsa
(peace be upon him) for the Qur'an tells us that

(Part No. 1; Page No. 292)

Allah protected and raised him to the heavens. S ince the Qur'an is the Word of Allah (Exalted be He),
it is not permissible for a Muslim to wear anything that belies their "Aqidah (creed) and contradicts
the Qur'an. Moreover, it is not permissible for a Muslim to propagate the beliefs of non-Muslims as
doing so is a manifestation of extolling such beliefs despite their being in opposition to Sharfah
(Islamic law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

(Part No. 1; Page No. 291)

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16916

Q: I long to be able to see my deceased father and I am obsessed with the desire to talk
with him. I constantly stare at his photo which I have framed and hung in my room. Is
this Haram (prohibited), considering that my intention is far from any glorification,
exaltation, or worship.

A: It is not permissible to keep photos whether of the living or the dead even as memories. The
Prophet (peace be upon him) prohibited Muslims from hanging photos stating that their presence in
the home hinders angels from entering it. However, there are limited cases in which Taswir is
deemed permissible like taking photos for job purposes, and photos taken for necessary cases like
identification cards and passports,

(Part No. 1; Page No. 293)

and similar purposes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16921

Q: Is there any religious restriction as regards hanging photos of humans or animals on
the wall?

A: Hanging photos of hurnans and all living creatures is not permissible, as the Prophet of Allah
(peace be upon hirn) has forbidden that, and ordered to erase the features of such pictures; he
(peace be upon hirn) further became angry on catching sight of pictures on curtains, and tore them
apart. This incident was reported in the Hadith narrated by "Aishah (may Allah be pleased with her).
By then, he (peace be upon him) said that the angels do not enter the house in which a dog or
pictures are found.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17315

Q: We work in one of the community bureaus. As you know. Your Eminence, the bureau
organizes activities to call as many people as possible to Islam.

(Part No. 1; Page No. 294)

Among these activities is the printing of books for the sake of Allah. Some of these books
which help people learn about Muslim family relationships contain pictures of men and
women. These pictures are taken in different situations such as performing Salah,
entering the Masjid (mosque) and gathering together. What is the ruling on this
according to Shari^ah? Generally speaking, is it permissible to display these pictures in
any field for the purpose of Da ^ wan (calling to Islam)?

A: Photographing all animate beings is absolutely hararn (prohibited) according to the general
meaning of the Hadith, except when there is a necessity to do so. What you mentioned is not a case
of necessity, rather it is an embellishment used for further illustration. There are other means of
illustration that can serve this purpose. The earlier generations dispensed with these pictures while
they called to Islam and taught and explained things to people. The absence of these pictures did not
negatively affect the level of understanding, accuracy, and the advancements made by those
generations. On the contrary, they were more powerful and safeguarded than us. Accordingly, it is
impermissible to photograph animate beings which is prohibited by Allah under the pretext that what
you mentioned is a case of necessity. The reality has proven that it is not.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 15388

Q: I have some camels and I live on the plains. I want to sell some of those camels which
are in good health.

(Part No. 1; Page No. 295)

I offered them to some merchants and they demanded their photos as they are far from
my place and cannot come here. Is it permissible to photograph the camels and send the
photos to them. My intention is not to commit unlawful deeds, but I need to convince
them of the camels' good health in order for them to agree on my price.

A: taking photos of animals and creatures with souls is not permissible, as the Prophet (peace be
upon him) cursed those who make Taswir (painting, drawing, sculpture, and photography), and he
informed that they would undergo the utmost torture on the Day of Resurrection. Therefore, taking
photos for the mentioned reason is not permissible for Taswir is categorically prohibited in Islam with
no specification. Besides, this case is not considered essential because there is a possibility for the
purchaser to assign another person to check the camels if he cannot travel.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-Razzaq "Afify

"Abdul- "Aziz

ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 296)

Wiping out figures

The second question of Fatwa no. 17548

Q 2: is it permissible to show works of art that have figures of humans with their faces
wiped out? In other words, to change the features of their bodies, or cut of the heads?

A: It is obligatory to distort these photos of hurnans and others by removing their heads, or by
defacing them, referring to the Prophet (peace be upon him) who stated. Spare no figure without

wiping it out. He (peace be upon him) also stated. The angels do not enter a house wherein there

is a picture. The Prophet (peace be upon him) ordered the cutting of a statue's head so it would

appear as the trunk of a tree.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Taking photos of Jinn

Fatwa no. 17773

Q: A photo has been recently presented assuming that it is of a jinn in his true form, is it
possible to see the Jinn in their true form? Would you warn people from this as it causes
horror especially for children and women?

The Jinn (creatures created from fire) have various forms because Allah (Exalted be He) has given
them the capability to do that. Thus, some people can see them in these forms; however it is not
permissible to take their photos as well as taking the photos of other creatures with a soul, because
the Prophet (peace be upon him) forbade Taswir (painting, drawing, sculpture, and photography),
and threatened of its penalty and cursed those who make Taswir (painting, drawing, sculpture, and
photography) as a general prohibition for every creature with a soul like Jinn and others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17759

All praise be to Allah Alone, and peace and blessings be upon the Prophet after whom
there will be no other.

(Part No. 1; Page No. 298)

The Permanent Committee for Scholarly Research and Ifta J reviewed the letter
submitted to His Eminence the Mufty by the head of the Cooperative Office for Da l wah
and Guidance in Mudhannab, which was referred to the committee from the Secretariat-
General of the Council of Senior Scholars, no. 675, dated 10/2/1416 A.H., in which the
questioner sent the following question:

There is a frequently asked question now, especially by people in business, about the
headless female mannequins that are used by store owners to display women's clothing.
It has been observed that this may arouse Fitnah (temptation) in young men, due to
exposure to the female form, such as the breasts and waist. What is your opinion on
this. Does the committee have the right to forbid these things? Please advise me and
may Allah reward you.

After studying the request for a Fatwa (legal opinion issued by a qualified Muslim scholar); the
committee answered that if the situation is as mentioned, then making these female mannequins and
using them is Haram (prohibited), as they are a cause of Fitnah due to being models of the female
body and showing its attractions. It is also a means that may lead to using full images. It is,
therefore, obligatory to forbid the use of these models in stores.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 299)

Publishing books containing pictures of the Prophet's family and Sahabah
Fatwa no. 17970

Praise be to Allah alone and peace and blessings be upon our Prophet Muhammad after
whom there shall be no other Prophet:

The Permanent Committee for Scholarly Research and Ifta 1 has looked into the issue
forwarded to His Eminence, the General Mufti, from a publishing company in Japan by the
Secretary General of the World Assembly of Muslim Youth, referred to the Committee by
the General Secretariat of the Council of Senior Scholars, no. 2370, on 20th of Jumada
Awal, 1416 A.H. He asked the Mufti the following question:

Our company would like to publish a series of books to define the famous religions
throughout the world. The series consists of fourteen books, one of them is entitled
"Ta>if Bildin Al-Islami (Defining the Islamic Faith.)" We try to collect accurate and basic
information in simple Japanese language, along with pictures, so that Japanese readers
can easily understand and grasp the meaning.

Japanese readers generally do not read religious books, and if they do, they should be
easy to read and understand. Therefore, these books should be illustrated with pictures
and should be written in simple language.

Our company is well known to the Japanese people for publishing such picture books.

(Part No. 1; Page No. 300)

Now, we would like to publish a book about Islam in easy and simple language illustrated
by pictures, so that the Japanese can learn about Islam.

We have consulted the Islamic Center in Japan concerning publishing pictures of Prophet
Muhammad (peace be upon him), his wives and the Rightly Guided Caliphs, but it rejected
the idea. Finding us persistent upon obtaining the license to publish these pictures, the
Center recommended that we write this letter to Islamic scholars and Mufties (Islamic
scholar qualified to issue legal opinions).

We would like to publish this book about Islam, and thus we are providing the following
alternatives to using picture, from which we hope you will choose one that we may use in
our book.

1- Publishing the picture of Prophet Muhammad (peace be upon him), his family, his wives
and the four Rightly Guided Caliphs, depicting their faces, although it is known that this is
not permissible in Islam.

2- We can make due with publishing the picture of Prophet Muhammad's body (peace be
upon him) without manifesting his face, but using full pictures of his family, his wives and
the four Rightly Guided Caliphs.

3- Showing pictures of the bodies of Prophet Muhammad (peace be upon him), his family
and his wives without displaying their faces, but publishing the pictures of the four

Rightly Guided Caliphs including their faces.

4- Not publishing the pictures of Prophet Muhammad (peace be upon him), but only
pictures of his family, his wives and the four Rightly Guided Caliphs.

(Part No. 1; Page No. 301)

5- Publishing full pictures of Prophet Muhammad (peace be upon him) without writing
below the picture that it is Muhammad.

6- Publishing a full picture of Prophet Muhammad (peace be upon him), and writing below
the picture that this is not permissible in Islam.

7- Publishing a blurred picture of Prophet Muhammad (peace be upon him), and
publishing well-defined pictures of his family, his wives and the four Rightly Guided
Caliphs.

We hope Your Eminence will enlighten us after reviewing this matter, and choose the
best alternative. If none of them are permissible, we ask that you provide us with the
appropriate viewpoint, taking into consideration the circumstances of Japan which is not
an Islamic country. Please bear in mind that the Japanese are not well-informed about
Islam or Arab countries. Accordingly, Islam should be presented to the Japanese along
with a pictorial illustration of the Sirah (the Prophet's biography), so that the Japanese
can receive an image of Islam in an attractive and simple way.

Hence, I hope you will grant us a license to publish pictures of Prophet Muhammad
(peace be upon him), his family, his wives and the four Rightly Guided Caliphs.

Having reviewed the issue, the Committee responded as follows: Depicting soul-possessing creatures
is absolutely Haram (prohibited) and is one of the major sins. This is based upon the threat of being
cursed and the He I If ire that awaits those who do so. The Musawwir (one who makes pictures and
statues, or photographs of living beings) shall receive the severest punishment on the Day of
Resurrection being considered among the most unjust people.

(Part No. 1; Page No. 302)

Depicting the Prophet (peace be upon him) or any of the Sahabah (Companions of the Prophet) (may
Allah be pleased with them), particularly his wives and the four Rightly Guided Caliphs is seen as
greater sacr Hedge, for it causes Fitnah (sedition) and may lead to disbelieving in them. Moreover, it
is an indignity of their honorable characters by portraying them in such pictures that allegedly
represent their characteristics.

Therefore, these illustrations must be banned and avoided, in order to show respect to the Prophet
(peace be upon him) and his Sahabah, and to block a means that may lead to Shirk (associating
others with Allah in His Divinity or worship); for Shirk ensued when the People of Nun (T^oah) drew
pictures and erected statutes of the righteous people among them. The Fitnah of publishing
illustrations of Prophet Muhammad (peace be upon him), his wives and the four Rightly Guided
Caliphs is severer and more dangerous.

Accordingly, we advise you to introduce Islam to the Japanese people via lectures and the
explanation of Ayahs (Cjur'anic verses) and Hadiths by the Du"ah (callers to Islam) sent to Japan
under the sponsorship of the Ministry of Islamic Affairs, Endowments, Da' wan and Guidance in the
Kingdom of Saudi Arabia. This will be sufficient, praise be to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and I ft a r

(Part No. 1; Page No. 303)

Masks of animals and lions

Fatwa no. 18030

Praise be to Allah Alone, and peace and blessings be upon the Final Prophet.

The Permanent Committee for Scholarly Research and Ifta" has read what was submitted
to His Honor the General Mufti by the Assistant Director of the Center of Da x wan and
Guidance in Jeddah, which was referred to the Committee by the Secretariat General of
the Council of Senior Scholars, numbered 2806, dated 10/6/1416 A.H. The question
reads as follows:

A Muslim brother asked for a Fatwa concerning what has spread in the markets of
Jeddah nowadays, which is importing plastic masks worn on the head, made in the form
of ferocious animals' heads. When a person wears them, they look like a wolf, a monkey,
or a lion in the body of a human being. These masks are worn on the occasion of a
Christian festival, in which people wear masks and congratulate each other. These masks
have spread nowadays, as they are highly popular on this occasion.

(Part No. 1; Page No. 304)

Please advise concerning this, as people need to know the ruling on this, whether it is
related to the festival or not, so that this Munkar (that which is unacceptable or
disapproved of by Islamic law and Muslims of sound intellect) which is sought by some
corrupt people can be abolished.

Having studied the submitted question, the Committee gave the following answer:
It is not permissible to buy, sell or use such masks for many reasons:

First, they are prohibited models of ferocious animals' faces, and pictures of creatures with souls are
prohibited in all forms.

Second, it entails imitation of animals, and it is not permissible for man to imitate animals, especially
lions.

Third, wearing them entails imitation of the Christians in celebrating their festival as mentioned in
the question. Imitating the non-Muslims and taking part in celebrating their festivals is prohibited by
Allah.

Thus, these masks should be prevented from being imported to the Islamic countries, in addition to
preventing buying and selling them, in order to protect the Ummah (nation) from committing these
forbidden acts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 305)

Using computer animation in presenting parables of the Qur'an

Fatwa no. 18027

Q: Some young men plan to produce CDs that include parables of the Qur'an, but they
intend to use moving pictures as an alternative for Muslim children who are attracted by
such media which exposes them to the negative effects of television and other means of
false amusement. They hope to teach children the rulings of their Deen (Islam) in a
simplified manner. Please advise us regarding the legal ruling of using moving pictures,
which are also known as the cartoons, and whether these pictures take the same ruling
as that of the pictures shown on TV in terms of their being impermanent; and also if
these moving pictures resemble puppets with which children play, as they are used for
amusement, education and acting. For example, presenting Al-Buraq (The Prophet's
camel) as a puppet and such as the cat puppet which x Aishah, the Mother of Believers,
used to play with. We hope that you will advise us concerning the ruling of presenting
figures mentioned in the parables of the Qur'an; whether they were righteous people.
Prophets, or Sahabah (Companions of the Prophet) in animated pictures, as in the case
of presenting the people of the Cave or the prophet ^Uzair or others in the same way.

(Part No. 1; Page No. 306)

A: This type of portrayal is impermissible for two reasons:

First, it includes prohibited moving pictures, and the Prophet (peace be upon him) cursed a I-
musawireen (photographers, idol-makers, and painters) and informed us that such people will
receive the severest punishment from Allah on the day of Resurrection.

Second, these pictures may be understood as presenting Tafeir (exegesis of the meanings of the
Qur'an) of the Qur'an, and this is a manipulation of the Book of Allah (Glorified and Exalted be He).
Accordingly, the Council of Senior Scholars has issued as decree forbidding this act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 18098

Q 2: I would like to take photographs of inanimate objects such as farms, beautiful
scenes, the sunrise, etc., but I never dare to shoot animate beings for I know that this is
an act of disobedience.

What is your opinion, may Allah protect you?

A: taking photos of what does not have a soul such as a tree or a stone is permissible.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the general I 1 residency
of Scholarly Research and lfta r

Q 3: When we go on a trip with a group of youth, some may use video cameras to record
the event to be watched later. The trip may include religious talks, or the like. What is
the ruling of Islam on that? May Allah preserve you

(Part No. 1; Page No. 307)

with His guidance!

A: It is not permissible for the Muslim to take photographs of beings with a soul by a camcorder or
any other device based on the general meaning of the texts that forbid photographing. There is also
a severe warning for doing this, and Allah's Messenger (peace be upon him) cursed those who do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18828

Praise be to Allah, Alone, and peace and blessings be upon the Last Prophet!

The Permanent Committee for Scholarly Research and Ifta" reviewed the question
submitted to His Honor the General Mufti from the Deputy Director of the Cooperative
Office For Da'wah and Guidance in Al-Quway Myyah, no. (5/17/KH) and date 15
Muharram, 1417 A.H., and it was referred to the Committee from the Secretariat General
of the Council of Senior Scholars with the no. 894 in 9 Safar, 1417A.H. Following is the
wording of the question:

What is the ruling on drawing pictures to illustrate the Ayahs (Qur'anic verses) such as
drawing camels and writing beneath the picture His (Exalted be He) statement: Do they

not look at the camels, how they are created? etc.? We hope that you would issue a Fatwa in

this regard.

(Part No. 1; Page No. 308)

After studying the matter, the Committee replied:

It is Haram (prohibited) to illustrate the Qur'an using pictures that show parables of the prophets and
the messengers of Allah (peace be upon them), pious people, Kafir (disbelievers), devils, and beings
such as trees, and the like. It is not permissible to draw, print, publish, or use such pictures
regardless of the good intentions of the artist such as; making the Ayahs easy for the children or new
Muslims to understand, or any other reasons. The legal violations involved in this include:

1. Drawing pictures of beings with souls or trees, etc. to illustrate the Qur'an is Bid "ah (innovations in
Islam). It contradicts the Manhaj (methodology) of the scholars in explaining the meanings of the
Qur'an in the present and past.

2. This act devalues the Qur'an and belittles its glorious meanings.

3. It is a way to explain its meaning by ways which Allah (Glorified be He) did not legislate.

4. Drawing prophets and messengers make them subject to mockery,

(Part No. 1; Page No. 309)

contempt, and disdain. Anyone who draws their pictures commits a great sin as mocking any Prophet
is Kufr (disbelief) as mentioned in the Qur'an.

5. Drawing imaginary pictures of prophets is an evident reason behind Shirk (associating others with
Allah in His Divinity or worship), and marred monotheism. Allah informed us of those who worshiped
Wadd, Suwa", Yaghuth, Ya "uq, and Nasr (names of their idols). Allah states, And they have said:

'You shall not leave your gods: nor shall you leave Wadd, nor Suwa' nor Yaghuth, nor Ya'uq nor

Nasr J (these are the names of their idols) And indeed they have led many astray. The people of

Nuh (Noah, peace be upon him) became disbelievers when they carved the pictures of those
righteous people and erected their statues in their gatherings. This lead them to worship those
people.

6. Taswir (painting, drawing, sculpture, and photography) of Doings with a soul is Hararn
(prohibited). There are many authentic Hadith related from the Prophet (peace be upon him) in the
Sihah (authentic books), Sunan, and Musnads that indicate the prohibition of the Taswir of any being
with a soul, whether human or not. There are also many Hadith that urge defacing pictures, cursing
the image makers, and that they will be the most grievously tormented people on the Day of
Resurrection. Here are some of the authentic Hadith that were mentioned in this regard. It is
recorded in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), on the authority
of Abu Hurayrah (may Allah be pleased with him) that

the Messenger of Allah (peace be upon him) stated, Allah (Exalted be He) stated, "Who can be more
unjust than he

(Part No. 1; Page No. 310)

who tries to create the like of My creatures? Let them (i.e. I challenge them to) create an atom (or a
small ant), a grain of wheat or a grain of barley!" (The wording is cited according to the narration of

Muslim).

It was also related by them on the authority of Ibn Mas "ud (may Allah be pleased with him) that the
Messenger of Allah (peace be upon him) said. The people who will receive the severest punishment

from Allah will be the picture makers. It is also recorded in the Two Sahih on the authority of Ibn

"Umar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said,
<Those who make statues would be punished on the Day of Resurrection and it would be said to

them : Breathe soul into what you have created." (The wording is cited according to the narration of

Al-Bukhari).

On the authority of "Aishah (may Allah be pleased with her) who said, "The Messenger of Allah

(peace be upon him) came to me, and I had screened my alcove with a curtain on which there were
pictures. When the Messenger of Allah (peace be upon him) saw it, he tore it and the color of his
face changed [due to anger. Trans.] and he said, 'O "Aishah! The people who will receive the
severest punishment on the Day of Resurrection will be those who imitate Allah's Creation.' So we
tore it up and we stuffed a cushion or two cushions with it." (Related by Muslim) This is in addition

to many other Hadith to this effect.

It is not permissible to explain the Qur'an in this manner; it is not permissible to explain the Hadith
related by the Prophet (peace be upon him) in this manner for the same reasons mentioned above.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 311)

The second question of Fatwa no. 19332

Q 2: We live in a one-room apartment where there are pictures of animals. Is it
permissible to offer prayers in this room?

A: These pictures must be destroyed; it is permissible to keep them in the house, for the Prophet
(peace be upon him) stated. Angels do not enter a house in which there is a dog or a picture.) As

for praying in this room which contains such pictures, it is valid but disapproved.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 312)

Removing a sculpture of an eagle over a building entrance

Fatwa no. 16174

Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To
commence:

The Permanent Committee for Scholarly Research and Ifta" reviewed the request for
Fatwa submitted to His Honor, the General Mufti by Director of Religious Affairs
Department in the Armed Forces. The letter was referred to the Committee by the
Secretariat-General of the Council of Senior Scholars no. 4758, on 9/9/1413 A.H. The
question reads as follows:

Attached to the request is a clip of the Visitor's Guide to King Khalid Air Base that carries
a picture of a stone in the shape of an eagle formed by erosion. The stone that carries
this image was brought to the Base and fixed to the building as it appears in the picture
for the purpose of pondering on the Creation of Allah (Glorified and Exalted be He).
Would you please issue a Fatwa in this regard?

After the Committee studied the question the answer is that it is obligatory to remove this sculpture
because it takes the form of a bird, fixing images of animate objects, sculptures or other images, is
not permissible. This may lead to major Shirk (associating others with Allah in His Divinity or
worship).

(Part No. 1; Page No. 313)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18621

Q 1: We know that statues and three-dimensional figures of animals and humans are
prohibited in Islam. This is for an important wisdom, which is refraining from imitating
Allah's creation, and to impede worshipping animals and idols. This is about statues
carved in rocks, wood or those molded in special templates.

However, if a person has tiger, zebra or sheep leather; stuffs it with straw or cotton;
and makes a statue out of it to place it as an adornment, is that prohibited as well? Is it
Halal (lawful) if it is not carved, molded into a template, or glorified?

A: This is prohibited, as it resembles a statue, and also because it is useless trifling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 18161

Q 1: In the Masjid (mosque), there is a big watch that has a picture of the Kabbah - may
Allah honor it- with people circumambulating it, and others bowing or prostrating in
prayer. The back's of people only appear and one cannot distinguish their faces. Also,
the Name of Allah is written on it, the name of the Messenger (peace be upon him), and
the Ayah of Al-Kursy. When I wanted to remove it from the Masjid, the Mu'adhin -who is
an old man- objected and said that this watch did not comprise any pictures, just to
show stubbornness and to disown the truth. I then showed it to some people in the
Masjid and asked them whether or not they saw the pictures, they answered, yes. I
again argued with the shaykh until I asked him whether or not he would accept a Fatwa
(legal opinion issued by a qualified scholar) of a shaykh in this regard. He said: "How
could I not accept this?!" Therefore, I told him: "Insha" Allah I will bring you one."

A : It is not permissible to hang this watch bearing pictures of humans and other animate beings in
the Masjid, or any other place; however, hanging it inside the Masjid is more severe, for this
resembles the idolaters. Again, it is not permissible to keep this picture in order to preserve the
sanctity of the Masjid and because it includes the sacred Name of Allah and the name of the
Messenger Muhammad (peace be upon him) together. This leads to excessive reverence of the
Messenger (peace be upon him), which is a means leading to Shirk. Furthermore, these drawings
and writings tend to distract those offering prayer, and accordingly should be wiped out if possible.
Otherwise, the watch should be removed from the Masjid and replaced with another one

(Part No. 1; Page No. 315)

without these depictions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The third question of Fatwa no. 18191

Q 3: We sometimes take pictures of the landscape during our school trips. We send these
pictures to the multimedia department at their school at the request of the department.
Is this permissible or not?

A: There is nothing wrong with photographing inanimate beings such as landscapes including
mountains, trees, rivers, seas, etc. as it is not prohibited.

With regard to photographing the animate beings such as humans, animals, birds and insects and the
others that have a soul, it is not permissible. Islam sternly prohibits and warns against this act which
will result in their being cursed and thrown in Hellfire.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19319

Q: We are a national institution and we want to register a new logo

(Part No. 1; Page No. 316)

in the food market that acquires international fame. Out of our concern, please find
attached a copy of the logo so that you may advise us concerning it. The logo is a potato
that is drawn in the form of a caricature and written in English. May Allah guide you to
serve Islam and the Muslims.

A: This logo of a potato is depicted in human form; and depicting creatures with souls is prohibited
according to the texts of Sharfah (Islamic law). Thus, you should find another alternative other than
this logo which is portrayed in the form of an animate object. May Allah reward you for your care in
asking about the fundamentals of your religion and help you earn lawful money.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19557

All praise be to Allah Alone, and peace and blessings be upon the one after whom there
will be no other Prophet.

The Permanent Committee for Scholarly Research and Ifta J examined the request for a
Fatwa (legal opinion issued by a qualifies Muslim scholar) that was sent to His Eminence
the General Mufty by His Eminence the President of

(Part No. 1; Page No. 317)

of the Ministry of Islamic Affairs, Endowments, Call, and Guidance in Al-Madinah Al-
Munawwarah, in the letter no. 2123/1034, dated 27/2/1418 A.H., which was forwarded
to the committee from General Secretariat of the Council of Senior Scholars no. 1195,
dated 20/2/1418 A.H. The person requesting the Fatwa asked the following question:

What is the ruling on building ceramic scale models of Masjids (mosques) and islamic
monuments to be used as promotional materials?

After examining the Fatwa request the committee answered as follows:

It is not permissible for this institution or any other institutions to make models of Islamic monuments
or Masjids to be used as promotional materials; because this involves Fitnah (temptation away from
the true path), spreading of Bid'ah (innovation in religion), and opens the means to Shirk (associating
others with Allah in His Divinity or worship) and idolatry. Therefore, it is not permissible to give
permission for this institution or any other institutions to make patterns of any of these for
promotional scale models or anything similar.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19652

Praise be to Allah Alone. Peace and blessings be upon the Last Prophet.

(Part No. 1; Page No. 318)

The Permanent Committee for Scholarly Research and Ifta" has reviewed the query no.
292 dated 29 Rabr Thany, 1418 A.H., sent to His Honor the General Mufti from His Honor
the Head of the Charitable Society of Al-Kitab Wal Sunnah in Sudan. The query which was
referred with no. 916, on 12 Jumada Al-Ula, 1418 A.H., to the Committee by the
Secretariat General of the Council of Senior Scholars is as follows:

Supporting orphans is one of the charitable activities performed by the society. The
society acts as a mediator between the orphans and the donors, be they individuals or
non-profit organizations, from outside the country in return for a small fee. It aims at
helping the Muslim orphans in our country where poverty is widespread.

Most of these organizations stipulate that their contributions not be made, until they
receive photos of each orphan. However, some officials in the society showed strong
reservations due to the impermissibility of taking photographs. Is it permissible for us to
request that the orphans bring a photo to be submitted to the authorities responsible
for supporting the orphans? It is worth mentioning that having these photos is a
prerequisite for supporting the needy orphans. Please respond, may Allah reward you
with the best!

(Part No. 1; Page No. 319)

Having discussed the query, the Committee replies as follows:

The basic principle in Shari'ah (Islamic law) is that taking photos of animate beings is prohibited,
according to the established Hadith unless there exists a necessity, e.g. photos of criminals for easy
identification and arrest.

Consequently, it is not permissible to use a prohibited means to ask for supporting the orphans. Allah
(Glorified be He) states. And whosoever fears Allah and keeps his duty to Him, He will make a way

for him to get out (from every difficulty). And He will provide him from (sources) he never could

imagine.) and (And whosoever puts his trust in Allah, then He will suffice him. He, the Exalted, also

states, <0 you who believe! If you obey and fear Allah, He will grant you Furqan [(a criterion to judge

between right and wrong), or (Makhraj, i.e. a way for you to get out from every difficulty)], and will
expiate for you your sins, and forgive you; and Allah is the Owner of the Great Bounty. May Allah

grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 20203

Q: Attached to the letter that we submitted to Your Honor is a sample of plastic ice
cream cups of which we have been asked to manufacture

(Part No. 1; Page No. 320)

a large quantity of for a national factory in this field. Though the cup takes the form of a
head of a deformed elephant whose trunk is pressed against the face with no tusks, we
fear that this may be prohibited by the Shari^ah (Islamic law). Therefore, we sent you
this letter that you may give us a Fatwa on whether it is permissible to manufacture
these plastic cups. Is it absolutely prohibited or just Makruh (reprehensible)? Actually,
we read several opinions of Muslim scholars on this issue, but still we have not reached a
conclusive decision.

A: The Committee, after studying the question, gave the following answer: it is not permissible to
manufacture the cup in question since it is like a sculpture of a head and face of an animal. This is
the type of image that Islam prohibits Muslims to create as it is an image of a face. Scholars
unanimously agreed on the prohibition of creating, buying, or selling sculptures because it entails
emulating Allah's Creation. There are many authentic Hadith stating that those who create images
are cursed and will receive the severest punishment on the Day of Resurrection. On that Day, they
will fail to carry out the order of breathing souls into every image they created in this life and receive
punishment in He I If ire for every image they created. We seek refuge in Allah from His anger and
punishment. Thus, it is obligatory to refrain from manufacturing such cups and make others that
involve no violation of Shari "ah rules.

(Part No. 1; Page No. 321)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19855

All Praise is due to Allah. May peace be upon His Last Prophet.

The Permanent Committee for Scholarly Research and Ifta" has reviewed the question
referred to his Eminence, the General Mufti by his Eminence the Director of Al-Da^wah
wal-Irshad Department in Al-Dammam regarding his letter no. (22/1/1191), dated
8 / 8/ 1418 A.H. attached with the question submitted by the General Manager of Girls
Education in the Eastern Region that is referred to the Committee by the Secretariat
General of the Council of Senior Scholars no. 4744, dated 13 /8/1418 AH. The
questioner's request of Fatwa is as follows:

We inform your Eminence that we provided some shaykhs of our Educational Supervision
Department in the center with a collection of pictures from the Home Economics
Department. These pictures on home economics discuss nutrition and nourishing values
of vegetables and fruits. As an illustration medium, some schools draw pictures of these
vegetables and place two eyes, a nose, lips, hands, and legs and maybe clothes as well
to a single seed

(Part No. 1; Page No. 322)

with some movements as a new style to attract the attention of the audience and
indicate the benefits of this type through the outline of the picture and in order not to
fall into the prohibited pictures or to draw the living beings. Could you kindly advise
about this activity as soon as possible?

After the Committee had studied the case, it answered with the following:

the mentioned shapes that contain living beings may not be used or included in the curricula in the
Muslim countries. They fall under the general Sharfah proofe prohibiting pictures. There is no need
to use them in education or illustration; the same impact they may produce can be achieved without
using them. Muslims lived centuries with no need of this style. However, they were the most
powerful, knowledgeable, and perceptive nation. Leaving pictures did not harm them in their study,
so we must not violate what Allah has made forbidden without an urgent need.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 323)

Fatwa no. 19933

Q: What is the ruling on watching and buying islamic animated-cartoon movies, given
that these movies present purposeful and beneficial stories for children which promote
good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and
the like. These animated movies are intended as good substitutes for television which
has become widespread. However, the problem we face is related to the fact that such
movies present hand-drawn pictures of humans and animals. Is it permissible to watch
these animated cartoons? Please advise. May Allah reward you with the best!

A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures.
Raising children should be done in ways that are Is la mica I ly acceptable with regard to teach ing,
disciplining, encouraging them to offer Salah and taking good care of them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20240

Q: I would like to draw your attention to sundry shops that have strangely spread
without any regard for the Haram (prohibited) items sold. Among these Haram items are,
three-dimensional objects, whether in the form of dolls, or different kinds of animals. In
any case, these sundry shops have recently begun selling three-dimensional shapes of
the Holy Kabbah in the form of medals or pencil cases to be placed on

(Part No. 1; Page No. 324)

desks with pens or small sheets of paper in them. Provide me with your beneficial answer
regarding the following questions please:

1 . are these three-dimensional shapes whether in the form of dolls or animals considered
Haram?

2. are such three-dimensional shapes of the Holy Kabbah considered permissible? It is
worth mentioning that three-dimensional shapes of the Ka bah will be degraded as
whoever buys these medals will not take them off before entering the toilet. Even if
three-dimensional shapes of the Ka bah are used as pencil cases, they will also be
demeaned as pens and related items will be placed on them. Moreover, some ignorant
people may seek the blessings of these three-dimensional shapes! When I tried to advise
the shop owners they told me that they have other branches in Makkah and Jeddah.
They argue that if such three-dimensional shapes are Haram, they would have been
banned from the shops near the Sacred Mosque of Al-Ka^bah. I am confused! Is a three-
dimensional shape of the Ka bah, or the green dome of Al-Masjid Al-Nabawi (the
Prophet's Mosque in Madinah) Haram or not? It may be worth mentioning that these
three-dimensional shapes are immersed in water with small beads around them.

A: Firstly: According to the purified Sharfah (Islamic law), the original ruling is the impermissibility
of Taswir (painting, drawing, sculpture, and photography) of beings with souls. This is because of the
Islamic legal proofs which state the prohibition of Taswir. However, it is permissible to make images
of things with no souls such as trees, buildings, cars, etc. Such images may also be used as toys.

Secondly: It is not permissible to make three-dimensional shapes of the Holy Ka "bah and the dome
on the grave of the

(Part No. 1; Page No. 325)

Prophet (peace be upon him). Accordingly, it is not permissible to buy and sell such three-
dimensional shapes as this leads to forbidden things that Muslims must beware of; all the means
leading to such things should be blocked.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 20522

Praise be to Allah, Alone, and peace and blessing be upon the Last Prophet:

The Permanent Committee for Scholarly Research and Ifta" read the letter received by
His Honor the General Mufti (Islamic scholar qualified to issue legal opinions) from Dar Al-
Bir Association in Dubai, United Arab Emirates, which was sent to the Committee from the
Secretariat General of the Council of Senior Scholars numbered 4591 dated 27 Rajab,
1419 A.H. in which the inquirer asked a question as follows:

It is the pleasure of Dar Al-Bir Association in Dubai to convey its best regards to you,
and we ask Allah to keep you safe and sound. Your Honor, a company here in United
Arab Emirates has an idea to manufacture educational toys in the form of animated dolls
performing the motions of Salah (prayers) such as Ruku* (bowing), Sujud (prostration)
and so on.

(Part No. 1; Page No. 326)

These dolls may also recite Qur'an, Prophetic Adhkar (invocations and Remembrances
said at certain times on a regular basis), some Arabic alphabetical letters or words, etc.
It should be mentioned that the aim of this project is to instill Islamic and Arabic
fundamentals in children, and develop a business in this field. Please advise us may Allah
reward you with the best.

After the Committee studied the inquiry, it answered as follows:

The Taswir (painting, drawing, sculpture, and photography) of any animate being whether human or
otherwise is legally prohibited. It is also one of the major sins, as the Messenger of Allah (peace be
upon him) cursed the image makers, and warned that they will receive the sternest punishment on
the Day of Resurrection. However, the animated Taswir that is herein described is more offensive
and involves a greater sin than other forms of Taswir. Also, manufacturing these dolls to perform the
motions of Salah, other acts of worship, reciting Qur'an, teach children the alphabet, etc. embraces
scorn and contempt of the essence and status of worship and the Qur'an by the mechanically
repeated acts preformed by these dolls. This also includes derision of Allah's Book and the rites of
Islam, due to the likelihood of these inventions malfunctioning when performing movements or
playing programmed words. This act is also a baseless Bid "ah (innovation in religion) that was not
practiced by the Righteous Salaf (predecessors). However, educating people and children regarding
their religious affairs and establishing their good morals occurs by relying on the original, authentic
books of Islamic sciences, explaining

(Part No. 1; Page No. 327)

these books to them, and conveying knowledge by presenting a good model. Therefore, a father,
brother, or any other person should have good morals so that their children and family can pattern
themselves after them in performing good deeds, and there is no prohibition in using the beneficial
Islamic tapes to achieve this.

This is the type of education that is consistent with what Allah and His Messenger prescribed. It was
the same approach adopted by the Prophet (peace be upon him) with his Sahabah (Companions of

the Prophet), the conduct of the Sahabah themselves (may Allah be pleased with them) and the
righteous Salaf (predecessor s), and all good lies in this. Thus, many generations succeeded and
people followed the same methodology in spreading knowledge and education, without these
methods, and were not affected by not using them. On the contrary, they had greater I man (faith)
and awareness of their Islamic affairs, and were also more adhering to and abiding by the Prophet's
Sunnah (whatever is reported from the Prophet, peace be upon him). Therefore, plans to
manufacture these dolls must be halted, even if the intention of producing them is good. Moreover,
one should substitute them with what Allah and His Messenger (peace be upon him) prescribed, for
whoever gives up something for the sake of Allah, Allah will compensate them with something better.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 328)

Taswir of the Prophets (peace be upon them)

The second question of Fatwa no. 21570

Q: What is the ruling on showing the pictures of the prophets (peace be upon them) that
were drawn by the Jews and Christians?

A: Taswir (painting, drawing, sculpture, and photography) of creatures that have souls is seriously
Hararn (prohibited) and one of the major sins, whose doer is threatened with cursing and the
punishment of Hell. The Musawwirs (those who make pictures and statues, or photographs of living
beings) will be the people most severely punished on the Day of Resurrection and they are the most
wrongful of mankind.

Taswir of the prophets (peace be upon them) is even strictly and more seriously prohibited, because
it involves Fitnah (temptation away from the true path), the hazard of falling into Shirk (associating
others with Allah in His Divinity or worship) by holding them as partners with Allah, and desecration
to the noble persons of the prophets through these images that are claimed to represent them. It is
obligatory to prevent this and for it to be avoided out of respect for the high status of the prophets
(peace be upon them all) and to block all the means leading to Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 1; Page No. 329)

Major sins

(Part No. 1; Page No. 330)
(Part No. 1; Page No. 331)
The fourth question of Fatwa no. 17924

Q 4: will a person who commits suicide dwell forever in Hell-fire? There is a Hadith to the
effect that someone who kills himself will abide in Hellfire forever. Will he ever get out of
it? If he does get out, what does "forever" mean?

A: The person who commits a major sin, like one who commits suicide; is threatened with
punishment. Nevertheless, this person will not dwell in Hellfire forever, as will the Kafirs
(disbelievers). The dwelling in Hellfire mentioned in the Hadith is temporal. It is through this
interpretation that all concerned Shari "ah-based proofs, which are seemingly conflicting, are
reconciled.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 10618

Q 1: is it permissible for a Muslim to call another Muslim who drinks Khamr (intoxicant) a
Kafir (disbeliever)?

A: Drinking Kharnr, committing Zina (fornication or adultery) and withholding one's Zakah (obligatory
charity) are major sins that may be forgiven only through repenting to Allah (Glorified and Exalted be
He). According to Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim
community) anyone who commits a major sin is considered a believer by virtue of his Iman (Faith),
but his major sin renders him a Fasiq (someone openly and flagrantly violating Islamic law).
Therefore, it is not permissible to call this sinner a Kafir as long as he does not deem his sinful act
lawful, or is satisfied with it.

(Part No. 1; Page No. 332)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18281

Q 2: is it permissible for one who commits a major sin to be an imam (the one who leads
congregational Prayer) for Muslims? Will he be punished in the Hereafter even if he
repents while still alive but no had (ordained punishment for violating Allah's Law) is
inflicted upon him?

A: Sincere Tawbah (repentance to Allah) effaces and negates previous misdeeds and a person who
repents from a sin is like someone who has not sinned, as Allah (Exalted be He) states. Say to those

who have disbelieved, if they cease (from disbelief), their past will be forgiven. > The Prophet (peace

be upon him) said, Islam wipes out all that has gone before it (previous misdeeds) and Tawbah also

wipes out all that has gone before it. Compiled by Muslim in his Sahih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 13062

Q: There is a school where pupils gather in front of an idol to praise, invoke, and dignify
it. They give it a new covenant every day.

(Part No. 1; Page No. 333)

Most of the lessons which are taught in that school deny the revelation of Allah (Exalted
be He), fabricate lies against Allah and His Messenger, mock the Sharpy (Islamic legal)
rulings and accuse them of being unfair. Is it permissible for Muslims to enrol their
children at such a school? What is the ruling on anyone who deliberately does so?

A: Firstly: Denying the revelation of Allah (Exalted be He), fabricating lies against Allah and His
Messenger j and mocking the Shar"y rulings and accusing thern of being unfair and unjust are all
Hararn (prohibited) practices of Kufr (disbelief). Allah (Exalted be He) says, Then, who does more

wrong than one who utters a lie against Allah, and denies the truth [this Qur'an, the Prophet
(Muhammad joJL-ug oJLt all ,_?JL^) and the Islamic Monotheism] when it comes to him! Is there not in
Hell an abode for the disbelievers? He (Exalted be He) also says, Say: "Was it at Allah (J^ _>n),

and His Ayat (proofs, evidence, verses, lessons, signs, revelations) and His Messenger ((lJLc oDl jJL^
/xJL^g) that you were mocking?" Make no excuse; you disbelieved after you had believed. Besides,

Allah (Exalted be He) says, And who is better in judgement than Allah for a people who have firm

Faith.) Moreover, it is authentically reported that the Prophet (peace be upon him) said. Anyone

who intentionally tells a lie against me, let him be sure of his seat in Hell-fire. >

Secondly: It is Haram to stand in front of an idol to praise or invoke it. Yet, doing so is an act of

Shirk (associating others with Allah in His Divinity or worship) for Allah (Exalted be He) says, {"And

invoke not besides Allah, any such that will neither profit you nor harm you, but if (in case) you did
so, you shall certainly be one of the Zalimun (polytheists and wrong-doers). ">

(Part No. 1; Page No. 334)

Thirdly, it is Haram for a person to enrol their children at a school that teaches Kufr and opposing
Allah and His Messenger (peace be upon him).

Fourthly: You have to advise anyone who enrolled their children at the concerned school and clarify
the Shar "y ruling to them for hopefully they may be guided by Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 335)

Hadith of admonishment

The first question of Fatwa no. 17867

Q 1: How do i properly interpret Hadith that voice admonishment?

A: You have to consider their apparent meanings without trying to give therm any Ta'wil (allegorical
interpretation). This causes such Hadith to be more deterring.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Shaykh

Al-

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 336)

Major Shirk

Fatwa no. 13372

Q: There is a very big tree in our country. It occupies one Qirat (175 square meters) and
the width of its root is about three meters. Such a tree has not been cut for many long
years ago. One time the owner of the farm in which the concerned tree is located tried
to cut it but he could not as his hand went numb and stopped moving. A rumor thus
spread that such a tree is a blessed one. Another incident happened that worsened the
situation. Once a woman tied up a bundle of the dry plants of that tree, she could not
walk or move any part of her body until she put back such dry plants in their place next
to the tree. From then on everyone understood that such a tree is blessed. They thus
started to vow for it and do Tawassul (seeking to draw close to Allah through unlawful
means) to it. The foregoing would be done under a sign that would be hung on the
concerned tree and on which it was written "Tree of master Abu Najah." People then
started to make Tawaf (circumambulation) around such a tree and seek its blessings. Is
it then permissible for Muslims to cut the tree in question? It may be worth mentioning
that only very few people still worship that tree and that there is no appointed guardian
for it.

(Part No. 1; Page No. 337)

Moreover, the owner of the farm where such a tree is located do tries to cut it but he is
unable to do so because of the influence of incitement of Satan. The reason I am sending
this question to you is that some Muslims are of the view that such a tree has to be cut
immediately; some others hold the opinion that Muslims should not make themselves
busy with such a matter as only very few people still worship that tree and that we have
to dedicate ourselves to Da'wah (calling to Islam). The Fatwa of your Eminence will put
an end to that disagreement In sha J a-Allah (if Allah wills).

A: You have to rely on Allah Alone (Glorified and Exalted be He) and cut the tree which is mentioned
in the question. Doing so will eradicate all the acts of Shirk which relate to the concerned tree and
block all the means leading to them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13402

Q: My father always tells me that it is sufficient to only offer Salah (Prayer) regularly
and Sawm (Fasting), and just memorizing Say (0 Muhammad pJLujg zlJjz oDl ,_sJL^): "He is

Allah j (the) One. i.e. Surah Al-Ikhlas and Surah Al-Nas which he recites in every Salah.

According to him, there is no harm if he, out of ignorance, commits an act of Shirk
(associating others with Allah in His Divinity or worship) or Kufr (disbelieve), as long as
he testifies that there is no God but Allah and that Muhammad is the Messenger of Allah.
What is Your Honor's opinion in this regard? Is this a sound understanding of

(Part No. 1; Page No. 338)

Islam, given that he might commit one of the nullifiers of Islam or an act of Kufr, such as
turning to other laws that contradict the SharTah i.e. laws of taghut (false gods) or
associating others with Allah?

A: It was authentically narrated that the Prophet (peace be upon him) stated, (I have been ordered

to fight against the people until they testify that none has the right to be worshipped but Allah, so if
they say it, then they save their lives and property from me except legally, and then their reckoning
(accounts) will be done by Allah.) Turning to other than Allah believing that their laws are better or

equivalent to that of Allah, is Kufr and a nullifier that invalidates the Shahadatayn (two testimonies of
Faith). Likewise, considering anyone an equal or a partner with Allah; calling upon them believing
they can ward off calamities or bring benefit, all this is Kufr that takes one out of the fold of Islam.
The mere uttering of the Shahadatayn will be of no avail for whomever persists in committing acts
and deeds of disbelief and Shirk, because one must also disbelieve in whatever is worshipped beside
Allah. The Prophet's other Hadith explained this: Anyone who professes that there is none worthy of

worship (in truth) but Allah and denies everything which the people worship beside Allah, his
property and blood become inviolable, all their affairs rest with Allah. It is therefore, incumbent

upon you to explain the truth to your father, and may Allah guide him to righteousness.

(Part No. 1; Page No. 339)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

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Fatwa no. 14820

Q: There is an Imam in our village who leads congregational Salahs (Prayers). This Imam
has at his home a statue made of stone which has a face like that of a man. Women visit
this statue every Friday and step over it believing that it will make them pregnant. We
asked this shaykh to refrain from this practice as it is Haram (prohibited) and
tantamount to Shirk (associating others with Allah in His Divinity or worship). However,
he is not convinced of our view. Some of us are convinced that the shaykh is not Mushrik
(one who associates others with Allah in His Divinity or worship), that he has sound
Aqidah (creed), and that he believes in Allah not in the statue. Others disagree.

Please provide us with your beneficial answer based on Qur'an and Sunnah (whatever is
reported from the Prophet). Also, if the shaykh mentioned above is not convinced (that
he is committing Shirk) even after receiving your answer, will it be valid to perform Salah
(Prayer) behind him? It may be worth mentioning that he receives payment from these
women who step over the statue.

A: Firstly: It is Haratn for people to visit that statue at the home of the Imam to fulfill their needs.
Doing so is Shirk that takes its doer out of the fold of Islam. Allah (Exalted be He) states, And those,

whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the
date-stone).) <If you invoke (or call upon) them, they hear not your call; and if (in case) they were to

hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown
your worshipping them. And none can inform you (O Muhammad joJL-03 oJLt oDl ,_sJL^) like Him Who
is the All-Knower (of everything).)

(Part No. 1; Page No. 340)

He (Exalted be He) also states, To Allah belongs the kingdom of the heavens and the earth. He

creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male
(offspring) upon whom He wills, and: And the mosques are for Allah (Alone): so invoke not anyone

along with Allah. Moreover, it is authentically reported that the Prophet (peace be upon him) stated,

<If you beg, beg of Allah Alone; and if you need assistance, supplicate to Allah Alone for help... .

Secondly: If this Imam does not perform Tawbah (repentance to Allah) from accepting Shirk and
receiving worldly benefit for it, it will not be permissible to pray behind him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 14987

Q: Twenty years ago, my father brought a man to our farm in Al-Shamiah and he read
Qui* 'an on a Sidrah (lote tree). Afterwards, if one is bit or has boils and puts some of this
tree on the affected area, he will get cured, by Allah's Will.

(Part No. 1; Page No. 341)

Once, a man from the village that suffers from boils in his hands went to the hospital and
he was told that his hand should be amputated. He went to the farm and put some of
this lote-tree on his hands and got cured, by Allah's Will. This lote- tree is not a visiting
place or the like; it is approached only in case of necessity.

I have a worker who was bitten by a scorpion. I took him to this tree and put some of it
on the affected area and so he got cured, by Allah's Will. No one believes that it can
heal, for it is only Allah (Glorified and Exalted be He) Who heals. Kindly guide us
concerning keeping this tree in the farm, may Allah guide you! My father is dead. Is it
considered a Sadaqah Jariyah (ongoing charity) or not?

A: It is not permissible to keep this lote-tree; rather, it should be removed, for it can be a means
leading to Shirk (associating others with Allah in His Divinity or worship) if it remains in its place,
since some ignorant people may be misled by it. When asked to make a Dhat Anwat (lote-tree) like
that of the Mushriks (those who associate others with Allah in worship), the Prophet (peace be upon
him) denied it. Al-Tirimidhy reported on the authority of Abu Waqid Al-Laythy (may Allah be pleased

with him) that he said, "We went out with the Messenger of Allah (peace be upon him) on the
campaign to Hunayn when we had just left Kufr (disbelief) for Islam. The Mushriks had a Sidrah and
they would stay there and hang their weapons upon it. It was called Dhat Anwat. We said, 'O
Messenger of Allah, make for us another Dhat Anwat just like theirs.' The Messenger of Allah (peace
be upon them) said, 'Allahu Akbar (Allah is the greatest)! By the One in Whose Hand is my soul, verily
these are the ways of the earlier nations. You have said exactly as the Children of Israel said to
Musa: {Make for us an ilah (a god) as they have alihah (gods). " He said: 'Verily, you are a people

who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship
none but Allah Alone, the One and the Only God of all that exists).")

(Part No. 1; Page No. 342)

(If you do this,) certainly you will follow the ways of those who were before you.'">

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

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Fatwa no. 15842

Q: allah (Glorified is He) says, And of mankind are some who take (for worship) others besides
Allah as rivals (to Allah). They love them as they love Allah. Does this mean that polytheists
used to love Allah?

A: Polytheists [of ancient Arabia, trans.] used to worship Allah but they associated partners with
Him. They used to love Allah and others with Him and supplicate to Allah and other rivals with Him as
well. They used to devote worship to Allah in hardships unlike the polytheists of our time who
associate others with Him in prosperity and hardships. Allah (Glorified is He) says, And when they

embark on a ship, they invoke Allah, making their Faith pure for Him only: but when He brings them
safely to land, behold, they give a share of their worship to others.)

(Part No. 1; Page No. 343)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second and the third questions of Fatwa no. 19219

Q 2: why does Allah dispraise polytheism and threaten polytheists of everlasting
punishment in Hellfire?

A: Allah abhors polytheism and threatens polytheists that He will not forgive thern and will cause
thern to undergo the perpetual residence in Hell if they die without repenting and quitting polytheism.
Indeed, it is the most grievous sin and the greatest thing which Allah prohibited. Therefore, Allah
(Glorified be He) informed us that He does not forgive its doer if he dies as a disbeliever and does not
repent of his polytheistic actions. Moreover, his good deeds will be void, as none is more deviated
than him. Allah (Exalted be He) says, Verily, Allah forgives not that partners should be set up with

Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up
partners with Allah in worship, he has indeed invented a tremendous sin. And He also says, {And

(remember) when Luqman said to his son when he was advising him: "Q my son! Join not in worship
others with Allah. Verily joining others in worship with Allah is a great Zulrn (wrong) indeed.) So

anyone who associates others with Allah is equating between the Creator and His creation and
makes the creature a rival to Allah and assigns for him the acts of worship which they do not
deserve. Therefore, Allah threatens its doer with perpetual residence in Hell. Allah (Glorified is He)
says, Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise

to him, and the Fire will be his abode. And for the Zalirnun (polytheists and wrong-doers) there are
no helpers.)

(Part No. 1; Page No. 344)

When the Prophet (peace be upon him) was asked, "Which sin is the greatest?" He said, "To make a

rival to Allah although He created you." It is said, "What is next?" He said, "To kill your children for
fear that they join you in food." It is said, "What is next?" It is said, "To have sex with the wife of your
neighbor. " So Allah revealed, And those who invoke not any other ilah (god) along with Allah, nor

kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse)

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Q 3: What is the difference between a Mushrik and a hypocrite?

A: A Mushrik is someone who devotes any of 'Ibadah (worship) to other than Allah and does this
publicly j such as the grave- worshippers and their like. This is Shirk (associating others with Allah in
His Divinity or worship), which leaves nothing of Tawhid (belief in the Oneness of Allah/rnonotheisrn)
to its committer, and this is the Mushrik to whom Allah has forbidden Jannah (Paradise) and made
He I If ire their final abode. Allah shall never forgive them their Shirk if they die persisting in it, without
having performed Tawbah (repentance to Allah) from it, as Allah (Exalted be He) says (what means):

(Part No. 1; Page No. 345)

Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives

except that (anything else) to whom He wills; and whoever sets up partners with Allah in worship, he
has indeed invented a tremendous sin. Allah (Exalted be He) also says: Verily, whosoever sets up

partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his
abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers. As for a hypocrite

who practices hypocrisy in their faith, this is someone who outwardly shows Islam but inwardly hides
Kufr (disbelief), such as those who belie or detest the Messenger (peace be upon him), belie or
detest his Message, or feel happy when they see the Din (religion) waning and hate to see it
victorious and similar ill feelings. Such a hypocrite will abide in Hell forever, in the lowest depth of the
Fire, if they die persisting in this hypocrisy, as Allah (Exalted be He) says: Verily, the hypocrites will

be in the lowest depth (grade) of the Fire; no helper will you find for them. May Allah grant us

success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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Fatwa no. 20076

Q: My mother is 05 years old. She says that her late mother asked her to perform Hajj on
her behalf. However, her mother was one of those who used to slaughter animals as a
means to draw closer to the Jinn (creatures created from fire), believing that by so
doing one is protected from their evil; otherwise, they shall harm the person.

(Part No. 1; Page No. 346)

All this is the result of her absolute ignorance of religious matters. Is it permissible for
my mother to carry out this will? Is it permissible for her to supplicate to Allah to be
merciful to my grandmother given the aforementioned situation?

A: If the reality is as you mentioned, that your grandmother died persisting in slaughtering sacrifices
to other than Allah, she is thereby a Mushrik (one who associates others with Allah in His Divinity or
worship) and it is not permissible to perform Hajj on her behalf, make Du'a J (supplications) to Allah
for her, nor seek His Forgiveness for her, as Allah (Exalted be He) says (what means): It is not

(proper) for the Prophet and those who believe to ask Allah's Forgiveness for the Mushrikun
(jpolytheists, idolaters, pagans, disbelievers in the Oneness of Allah), even though they be of kin, after
it has become clear to them that they are the dwellers of the Fire (because they died in a state of
disbelief). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad,

his family, and Companions!

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The second question of Fatwa no. 18456

Q 2: Is it permissible for a Muslim to ask Allah's forgiveness for his dead parents who
used to visit the graves and cook and eat food there at the graves of their family? They
believed that this food is Sadaqah (voluntary charity) in behalf of the dead and they
sought blessings through the Waliy (a pious person) buried in the shrine. My parents
used to view Sufi leaders as Awliya 1 (pious people)

(Part No. 1; Page No. 347)

and might go to sorcerers and believe their myths. In fact, they did so thinking that
these actions pertain to Islam because they never knew that these actions are
prohibited. Thus, these actions were done out of ignorance and negligence, not out of
stubbornness. What is the ruling of Islam on the person who commits Shirk (associating
others with Allah in His Divinity or worship) out of ignorance and negligence and dies
before knowing this reality? Will they abide in Hell forever? Is it permissible to ask Allah's
forgiveness for them?

A: In their visits to the graves, if your parents seek relief from and invoke the dead apart from Allah,
believe the sorcerers and die in such a state, it will not be permissible for you to ask Allah's
forgiveness for therm. Allah (Exalted be He) says. It is not (proper) for the Prophet and those who

believe to ask Allah's Forgiveness for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the
Oneness of Allah), even though they be of kin, after it has become clear to them that they are the
dwellers of the Fire (because they died in a state of disbelief). Having food at the graves and going

to sorcerers without believing them, however, are misdeeds that do not prevent the Muslim to ask
Allah's forgiveness for their doers. On the other hand, anyone who supplicates to other than Allah
and dies in such a state has died in Shirk and will be treated like a Mushrik (one who associates
others with Allah in His Divinity or worship). If a Muslim commits such actions out of ignorance, his
affairs will be left to the Will of Allah, and we only judge him according to the acts of Shirk he openly
commits.

(Part No. 1; Page No. 348)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 47621

Q: I brought this book to you; it is entitled "Al-Salah Al-Ilahiyyah Al-Kubra" i.e. (The
Greater Divine Prayer). I have read some strange things in it. I hope you will read it and
explain the ruling on following the orders mentioned in it and the ruling on printing,
distributing and publishing this book.

A: After reading this book, it became clear to us that it contains issues in religion tantamount to
associating others with Allah in His Divinity or worship and Bid"ahs (innovations in religion), one of
the invocations that involve Shirk (associating others with Allah in His Divinity or worship) is the
saying "allahurna salli "ala Ghayth Al-Mustaghithin" i.e. (o Allah! Send Your Blessings upon the only
one who gives succor to those in need of help) in pages 71, 85, 87, 88 and the saying: "fardina ya
rasul-allah", "istaghfir lana", "ishfa" lana ila rabbika" i.e. (Make us pleased, O Messenger of Allah),
(Seek Allah's Forgiveness for us), (Intercede with your Lord for us) respectively, as in page 77.

one of the invocations that involve Bid "ahs (innovations in religion) is the saying: "ya man "ilmuhu bi
hali yughnihi "an su'ali" i.e. (o You the one Whose knowledge of my situation makes Him not in need
to my invocation) and repeating it many times.

Also, the following invocation is Bid "ah: "salli "ala sayyidna wa mawlana Muhammad bi qadr
"azhamat (la ilaha ilia Allah subhanaka inni kuntu mina al-zhalirnin) i.e. (O Allah send Your blessings
upon our master and lord Muhammad as befits the greatness of the saying: "There is no god but
Allah. Praise be to You. Indeed, I have been of the wrongdoers) and repeating it many times.

And the saying : "ya man laysa yusafu bi qiyam wala qu "ud, wala harakah wala jurnud" i.e. (0 You
Who cannot be described as standing, sitting, moving nor staying still) on page 32.

(Part No. 1; Page No. 349)

and the saying: "wa an tajima "ani bihi- yaqzatan wa manaman" i.e. (to gather me with him -that is,
with the Messenger (peace be upon him) - in wakefulness and in sleep) on page 64, 84.

And the saying: "bi sirri asrar al-fatihah ila hadrat al-nabi wa al baytihi biniyyat al-qabul" i.e. (by the
secret of Al-Fatihah [the Opening chapter of the Qur'an] to the presence of the Prophet [peace be
upon him] and his household with the intention of acceptance) on page 68.

And the saying: "ya man idha fteqda fika al-muhibbu laka bi "adhamat jahik wa makanatika "inda
Allah ta "ala bi sidq al-niyyah yunal kula al-rnurad, ya man idha tawajjaha bika mu'min sadik ila Allah
fi ijabat du "a'ihi wa su'alihi qabilahu Allah" i.e. (0 you who, if the one who loves you, follows you by
the greatness of your honor and place in the sight of Allah (Exalted be He), by the sincerity of
intention, will get all that he desires. O you, who if a faithful invokes Allah with him to answer his
invocation, Allah will answer it) on page 72.

And the saying : "alahumma inni waqif amam nabiyyaka wa habibika sayyidi wa shafi "i rasulu-allah
mutawajjihan bihi ilayka. Allahurnrna inni atawajjahu ilayka bi nabiyyika nabiyy al-rahmah. Ya sayyidi
ya rasulu-allah inni mutawjjih bika ila rabi fi hawa'iji lituqda" i.e. (O Allah I am standing before Your
Prophet and Beloved being, my master and intercessor, the Messenger of Allah [peace be upon him]
invoking You by him, O Allah I invoke You with Your Prophet, the Prophet of Mercy, O my master
Messenger of Allah, I invoke my Lord with you to have my needs fulfilled) on page 78 , 79.

And the saying: "wa lawlak lam yakhluq allahu ardan wa la sama' kayfa wa lawlak lam yursil allah al-

anbiya'" i.G. (But for you Allah would not create the earth or the sky. Why not, if, but for you, Allah
would not create the prophets) in page 73. This is exaggeration and it is not permissible to
exaggerate in belief in the Prophet (peace be upon him).

In the end of this book, there are some pictures of relics that are ascribed to the Prophet (peace be
upon him) and some of them are mere lies and others lack proof.

According to what is mentioned above, it is not permissible to use this book because it contains
wrong information and exaggeration in Du"a' (supplication).

(Part No. 1; Page No. 350)

Allah (Exalted be He) says, Invoke your Lord with humility and in secret. He likes not the

aggressors. When offering this act of worship (pu"a' (supplication)), the Muslim has to adhere to

the sanctified Shari "ah and not innovate in it. The invocations in the Qur'an and the Sunnah and
other permissible invocations that contain no violations or innovations are sufficient for the person
instead of these books and publications.

Since this book contains what we previously explained, it is not permissible to print, publish, sell or
distribute it; because this involves cooperation in sin, leading people astray, calling people to believe
in Bid "ah (innovation in religion) and exaggeration in their belief in the Prophet (peace be upon him).
Allah (Glorified and Exalted be He) says, but do not help one another in sin and transgression. And

fear Allah. Verily, Allah is Severe in punishment. We pray to Allah to set the Muslims' situation right.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 19603

Q: What is the ruling on a non-Muslim who declares the testimony of faith: "There is no
deity but allah and Muhammad is the Messenger of Allah" on his deathbed?

(Part No. 1; Page No. 351)

Is he considered a Muslim?

A: One who utters the Shahadahs (two Testimonies of Faith) before death is a Muslim, even if he did
not utter this while being healthy and committed major acts of Shirk (associating others in worship
with Allah). Like any deceased Muslim, we should wash him, perform a Funeral Prayer for him, bury
and invoke Allah to forgive and have mercy on him. The Prophet (peace be upon him) stated, {Allah

will accept the repentance of His slave so long as the death-rattle has not yet reached his throat. >

(Related by Ahmad, Al-Tirmidhy, and others).

Furthermore, when his uncle Abu Talib was on his deathbed, the Messenger of Allah (peace be upon
him) came to urge him to utter Shahadah, but he rejected. It is reported in Sahih (authentic book)
that {The Prophet (peace be upon him) visited a Jewish sick boy and urged him to embrace Islam.

The boy embraced Islam, and the Prophet (peace be upon him) went out saying, 'Praise be to Allah
Who saved him by me from the Fire.'

(Part No. 1; Page No. 352)

On the other hand, anyone who utters the two Shahadahs while being healthy and commits Shirk
including beseeching the dead for help, making vows and slaughtering for their sake is not a Muslim
by uttering them on the deathbed. This will be the case unless he declares his Tawbah from the acts
of Shirk.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The second question of Fatwa no. 18511

Q 2: Kindly explain: when does the forbidden Tabarruk (seeking blessings), which is kind
of Bid ah (innovation in religion), become major Shirk (associating others in worship with
Allah). When does it become a minor Shirk? Please, support your answer with examples.

A: Tabarruk through living beings or objects in creation is of two kinds:

First, Tabarruk through graves, trees, stones, or hurnans, whether alive or dead wherein one
believes blessings are gained from this creature or one draws near to Allah (Glorified be He) through
this intermediary as did the first polytheists. This is a form of major Shirk exactly the same as
worshipping idols. This was mentioned in the Hadith of Abu Waqid Al-Laythi regarding the polytheists
who used to hang their weapons on a tree. The Prophet (peace be upon him) considered this acta
major Shirk and compared what they said

(Part No. 1; Page No. 353)

to what was said by the children of Israel to Moses: Make for us an ilah (a god) as they have alihah

(gods).) Second, Tabarruk believing that one will draw near to Allah and will be rewarded for doing

so; not because one thinks an intermediary causes harm or benefit, as the ignorant do with the cover
of the Ka "bah. They wipe their hands on the walls ofKa"bah, Abraham's station, the Prophet's
chamber and the pillars of Al-Masjid Al-Haram (the Sacred Mosque in Makkah) and Al-Masjid Al-
Nabawi (the Prophet's Mosque in Madinah) in order to seek blessings from Allah. This Tabarruk is
considered a Bid "ah (innovation in Islam) and a means to major Shirk (associating others in worship
with Allah) except for that proven with evidence, such as drinking from Zamzam and Tabarruk
through the Prophet's sweat, hair, or anything that touched his body; as well as the excellence of his
ablution (peace be upon him) in which there is no harm because there are proofs in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

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ibn Baz

(Part No. 1; Page No. 354)

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(Part No. 1; Page No. 355)

(Part No. 1; Page No. 356)
(Part No. 1; Page No. 357)

Minor Shirk

Treatment for Riya" (showing-off) in Salah

The first question of Fatwa no. 14735

Q 1: Is there any supplication a Muslim may recite to overcome Riya 1 , particularly in Salah
(prayer)?

A: If a Muslim suffers evil whisperings during Salah, he should seek refuge in Allah from Satan. Allah
(Exalted be He) states. And if an evil whisper from Shaitan (Satan) tries to turn you away (O

Muhammad joJL-ug oJLt ail ,jJLz>) (from doing good), then seek refuge in Allah. Verily, He is the All-
Hearer, the All-Knower. A Muslim should continue his Salah and overlook such whisperings and

Riya', whether or not people are looking at him. He should remind himself that he performs Salah for
the sake of Allah and in the way He ordered him to by perfecting its bows and prostrations and
paying no attention to Satan's illusion that his deeds are done to show off.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 15863

Q 1: Some of my deeds are tinged with Riya" (showing off), so in order to
(Part No. 1; Page No. 358)

avoid Allah's displeasure towards me, I tend to do some acts which I feel He will not he
pleased with.

For example: i feel that going to offer Salah (prayer) in the Masjid (mosque) is a sort of
Riya 1 , this is why i always pray at home; however, it troubles me a great deal because I
believe in Allah, maintain my Salah, and always try to give to all sorts of charities. I am
very much worried that Allah may not accept my Salah, Sawm (fast) or Zakah (obligatory
charity). Please advise me, may Allah reward you.

A: A Muslim should be sincere towards Allah in performing any act, following the Prophet (peace be
upon him) in this regard, hoping to win the Reward of Allah in the Hereafter. Thus, it is not
permissible for a person to perform an act to gain people's praise; it is not equally permissible to
abandon an act for their sake.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13718

Q: Allah has endowed me with the gift of reciting the Qur'an with a beautiful voice for
which I am often praised, and I like that. However, I fear to come under the Hadith: You
have recited the Qur'an so that it will be said about you that you are a good reciter. Is
there any Du*a" I should say then?

A: You should not fall victim to arrogance because of your beautiful voice or being praised.

(Part No. 1; Page No. 359)

and at the same time this should not stop you from continuing to recite the Qur'an in a melodious
voice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

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(Part No. 1; Page No. 360)

Treatment of Riya"

The second and third questions of Fatwa no. 17382

Q 2: How can a person get rid of Riya" (showing-off) and ostentation? What are the
DiTa's (supplications) reported in this respect? How can a person know whether a
certain act is meant for Riya" or not?

A: You should try hard to devote yourself to Allah, stay away from Riya 1 and seek Allah's Help in
doing this. You should keenly know the different kinds of Riya' to avoid thern. You should ponder over
the punishment for Riya' in the worldly life and in the Hereafter, for any who does so will sure dislike
Riya'; it will avail him nothing and will not ward off people's harm. On the contrary, this will bring
upon him Allah's Anger and Discontent, and he will thereby lose both the worldly life and the
Hereafter. It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)
that the Prophet (peace be upon him) said, If anyone wants to have his deeds widely publicized,

Allah will make known (his faults). And if anyone makes a hypocritical display (of his deeds) Allah will
make a display of (his faults). One can get rid of this malady by asking Allah's rescue and refuge

from it. One should remember

(Part No. 1; Page No. 361)

that Riya' is one of the actions of the hypocrites mentioned in Allah's Saying, Verily, the hypocrites

seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the
prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little.

It was reported that the Prophet (peace be upon him) addressed his Sahabah (Companions of the
Prophet) saying, "O people, fear Shirk (associating others with Allah in His Divinity or worship) for it

is more hidden than the creeping of an ant." They asked, "How do we avoid it, 0 Messenger of
Allah?" He (peace be upon him) replied, "Say: 'O Allah, we seek refuge in you from knowingly
committing shirk with you and we ask your forgiveness for what we do not know about.'" Reported

by Ahmad and Al-Tabarany on the authority of Abu Musa Al-Ash"ary (may Allah be pleased with
him.)

Permanent Committee for Scholarly Research and Ifta"

Member

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Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the generll I 1 residency
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Q 3: After finishing Salah (prayer), a student found one of his shaykhs next to him, so he
did not offer the sunnah (supererogatory) salah lest he should fall prey to
Riya" (showing off). Is what he did correct?

A: The least that can be said regarding this action is that it is Makruh (reprehensible). However,
some scholars consider it Riya', because anyone who decides to do an act of worship, then leaves it
out of fear that people may see him will be showing off since he stops it for the sake of people.
Actually, abandoning acts of worship for fear of Riya 1 is one of the traps of Satan. If Satan knows that
of a person, he will most likely dissuade him from all his deeds by casting evil thoughts

(Part No. 1; Page No. 362)

and whisperings until he entirely gives them up.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 21677

Q 5: As far as I know, there are two categories of Shirk: 1. Major Shirk (associating
others with Allah in His Divinity or worship), which places a person outside the pale of
Islam. 2. Minor Shirk, which renders the deeds void, does minor Shirk, such as
Riya" (showing-off), nullify all previous deeds, irrespective of being mixed or not with this
Shirk?

Please, explain the Hadith about those people who will come on the Day of Resurrection
with deeds weighing as much as the mountains and then Allah will make them as
scattered dust. I would like to know why these deeds become void. Please, tell me how I
can avoid the suggestions of Satan who ruins some acts of worship. For example, while I
am performing Salah,

intending from the very beginning that I do this only and sincerely for the sake of Allah,
Satan whispers to me saying, "do well as so-and-so sees you." Please reply, may Allah be
merciful to you.

A: Deeds mixed with Riya' are worthless unless the person
(Part No. 1; Page No. 363)

performs Tawbah from it. As for the other deeds which are not mixed with it, they are not rendered
void. On the other hand, major Shirk nullifies all good deeds. As reported in Hadith, people whose
righteous deeds weigh as much as the mountains and become worthless, they are those who
transgressed against other people. Their good deeds will be taken and given to those whom they
wronged until the former run out of their good deeds. Some of the bad deeds of the wronged will be
taken and added to the burden of the wrongdoers, and then they will be thrown into the Fire.

The deeds of idolaters and non-Muslims who die in their disbelief are not acceptable in principle as
the deeds of a non-Muslim are worthless. You overlook these whispers and seek Allah's protection
against the devil. By so doing, these suggestions will be harmless In sha J a-Allah (if Allah wills).

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18438

Q 2: Sometimes I lead people in Salah (Prayer) and give Khutbahs (Friday sermons), but
occasionally I feel as if an inner thought tells me that I am doing this for the purpose of
showing off and for people to think highly of me; and for this reason I refrain from giving
Khutab or Imamah (leading people in Salah).

(Part No. 1; Page No. 364)

A: We advise you to continue your good deeds of giving Khutab and Imamah, because these are acts
of obedience, and do not be affected by incitement of Satan to give up what you are doing under the
pretext of avoiding showing off. Furthermore, you should have devotion and sincerity to Allah when
performing acts of obedience, and seek His refuge against the accursed Satan and devilish
whisperings. May Allah help you.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19147

Q 1: Is it right to say: "Were it not for the Prophet (peace be upon him), the Arabs would
have been in Jahiliyyah (i.e. pre-Islamic time of ignorance)?

A: The correct is to say: "Were it not for Allah and then the prophethood of Muharnrnad (peace be
upon him), or "Had not Allah sent Prophet Muharnrnad (peace be upon him) to avoid the violation of
the "Aqidah (creed) by uttering improper expressions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16826

Q 4: is saying "i thank Allah and thank you" considered a sort of Shirk (associating others
with Allah in His Divinity or worship)?

(Part No. 1; Page No. 365)

A: It is not permissible to use the coordinating conjunction "and" in the phrase "I thank Allah and
thank you/' for it indicates bringing two things to equal terms. One should say instead, "I thank Allah;
then, I thank you/ for "then" means next.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 1; Page No. 366)

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 367)

The Taghuts and ruling by other than Allah's Law

(Part No. 1; Page No. 368)
(Part No. 1; Page No. 369)

Enacting tribal customs and traditions

Fatwa no. 16894

Q: We submit to your Eminence our inquiry informing that the tribes settling in Al-Ta'if
and its suburbs represented in the tribes of Quraysh, Banu Sufyan, Tuwayriq, Al-Numur
and the tribe of Hudhayl which settle in Nu^man Valley are ruled by tribal rules, and what
is so called the "Al-Madh-hab Al-^Araby" which consists of a group of rules. These rules
do not follow the Sharp ah (Islamic Law), such as the rule of cutting the amount of Diyah
(blood money) to one-third. For example, according to this rule the person entitled to
claim the Diyah will receive three thousand only if the Diyah is estimated by 10,000.
According to this rule, one third of the money is deducted for the banquet at which they
gather, one third is dropped, and the last third is to be given to the person entitled to
receive it from the relatives of the victim.

Another example of settling disputes is when one party continues to strike his head with
daggers until he bleeds; such a person is supposed to continue until his rival utters the
word "Abyad" (white, which means "stop").

(Part No. 1; Page No. 370)

Nowadays, people try to evade the use of daggers by substituting it with money they
pay; one thousand riyals that is subject to increase or decrease. They also have what is
called (Al-Asiyah), which is a prevalent code that assigns rules for every single incident.
For example, according to this code, a person may be fined five sheep or six daggers or
their price with respect to a certain incident. They claim that the Shari ah does not
prohibit applying the traditions of their forefathers which they honor and are proud of.
Furthermore, they tend to desert and ostracize anyone who tries to disavow their
deeds. If they are able to harm them, they will never hesitate to do so.

We hope that your Eminence would provide us with a written answer, especially that
some laymen tend to report on your authority things which we are not sure of their
credibility.

The things mentioned above reflect a reality that these tribes live; their administrators
of justice there are not Islamically qualified to do so, for they are laymen. Accordingly,
what is the ruling in Islam on the one-third reduction rule, the rule of daggers and their

prices, Al-Asiyah and the rest of what we have mentioned? Is it permissible to attend
and eat from the banquet mentioned above that is called "Al-Firash"? It should be noted
that these people also have what is called Al-Mansubah which is a slaughtered animal
that a wrongdoer is obliged to offer and take to the house of the wronged person. Is it
permissible to attend and eat

(Part No. 1; Page No. 371)

its meat? What is the ruling on being satisfied with the rulings of those laypeople?

A: it is an obligation on Muslims to resort to the ruling of Shari "ah to obey Allah's Command
(Glorified and Exalted be He) when saying. And so judge (you O Muhammad yoJL^g oJLc aDl jJL^)

among them by what Allah has revealed and follow not their vain desires} , <And whosoever does

not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers of a lesser degree as
they do not act on Allah's Laws).> , <And whosoever does not judge by that which Allah has revealed,

such are the Zalimun (polytheists and wrong-doers - of a lesser degree).} , <And whosoever does

not judge by what Allah has revealed (then) such (people) are the Fasiqun [the rebellious i.e.
disobedient (of a lesser degree) to Allah].) In addition, Allah (Exalted be He) says, But no, by your

Lord, they can have no Faith, until they make you (O Muhammad oJLc <aDl ,_sJL^) judge in all
disputes between them, and find in themselves no resistance against your decisions, and accept
(them) with full submission.}

Therefore, it is not permissible for Muslims to resort to tribal rules, principles or positive laws, for
this involves resorting to the judgment of the Taghut (false gods), and we are prohibited to do so.
Allah (Exalted be He) has ordained us to disbelieve in it in His Saying (Exalted be He), Have you not

seen those (hypocrites) who claim that they believe in that which has been sent down to you, and
that which was sent down before you, and they wish to go for judgement (in their disputes) to the
Taghut (false judges) while they have been ordered to reject them. But Shaitan (Satan) wishes to
lead them far astray.}

(Part No. 1; Page No. 372)

It is not permissible for the chieftains of these tribes to judge between people according to norms,
and tribal rules; rather, they should advise anyone who resorts to them to refer to the competent
judges at the legal courts who are appointed by the government to judge between people according
to the Purified Shari "ah.

What has been mentioned regarding the daggers and their prices, two-third reduction of Diyah, Al-
Asiyah or Al-Mansubah are all unlawful rulings, for they are tribal, and it is not permissible to apply
them amongst people. Moreover, it is not permissible to eat from the food called (Ta"am Al-Firash),
for it is offered unwillingly; it is not permissible either to agree to it or attend it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14676

Q: In Algeria, we have legislative elections. There are some parties that call for the
Islamic rule and others reject it. What is the ruling on a Muslim who votes for a party
that calls for

(Part No. 1; Page No. 373)

non-Islamic ruling, knowing that he performs Salah (prayer)?

A: It is obligatory on Muslims who live in countries that do not judge according to the Shari "ah
(Islamic law) to spare no effort to rule according to the Shari "ah and form a united front to help the
party that is known to rule according to it. However, helping those who try to prevent the application
of the Islamic Shari "ah is not permissible. Indeed, it may lead to Kufr (disbelief). Allah (Exalted be
He) says, And so judge (you O Muhammad joJL-ug oJLt aDl jJL^) among them by what Allah has

revealed and follow not their vain desires, but beware of them lest they turn you (0 Muhammad ^JL^-
yoJL^jg oJLt oDl) far away from some of that which Allah has sent down to you. And if they turn away,
then know that Allah's Will is to punish them for some sins of theirs. And truly, most of men are
Fasiqun (rebellious and disobedient to Allah). ><Do they then seek the judgement of (the days of)

Ignorance? And who is better in judgement than Allah for a people who have firm Faith. Therefore,

after Allah declared the disbelief of those who do not judge according to the Islamic Shari "ah, He
warned the believers against helping or supporting them and commanded the believers to hold
Taqwa (fearing Allah as He should be feared) if they are truly believers. Allah (Exalted be He) says,
ip you who believe! Take not as Auliya J (protectors and helpers) those who take your religion as a

mockery and fun from among those who received the Scripture (Jews and Christians) before you,
and nor from among the disbelievers; and fear Allah if you indeed are true believers.)

(Part No. 1; Page No. 374)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18838

Q: What is the opinion of the Fuqaha 1 (Muslim jurists) and other scholars regarding those
who give precedence to intellect over the Divine texts and arrogantly claim that intellect
is the reference for everything? When an authentic Hadith is brought to them, even if it
is in Al-Bukhari and Muslim, they object and seek corrupted ways of interpretation to
alter its outward meaning. Thus, they dispute over the texts of Hadiths. Is this right or
manifest error? Please, advise!

A: It is obligatory for Muslims to follow divine texts and reject any other claims. Allah (Glorified be
He) says: Follow what has been sent down unto you from your Lord (the Qur J an and Prophet

Muhammad's Sunnah) » and - (And) if you differ in anything amongst yourselves, refer it to Allah and

His Messenger (yoJL^g aJLc aJJ I jJL^) Whoever gives priority to intellect over divine texts is a

disbeliever. Allah says:

(Part No. 1; Page No. 375)

But no, by your Lord, they can have no Faith, until they make you (O Muhammad (lJLc oDl jJL^

yoJL^jg) judge in all disputes between them, and find in themselves no resistance against your
decisions, and accept (them) with full submission.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The forty fourth question of Fatwa no. 12087

Q 44: What is the ruling of working as a lawyer in a country ruled by man-made laws,
even if they are not entirely in disagreement with the Islamic Law, especially in matters
that the relevant rulings are based upon x Urf (custom) or governmental issues?

A: If working as a lawyer is a means to support the truth, invalidate falsehood, return the rights to
their owners, and help the oppressed, it will be permissible, as it is a form of cooperation in
righteousness and Taqwa (fearing Allah as He should be feared). Otherwise, it is not permissible, as
it shall be a form of cooperation in sin and transgression. Allah says, Help you one another in Al-Birr

and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and
transgression.) May Allah grant us success! May peace and blessings be upon our Prophet

Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 376)

The fifth question of Fatwa no. 18870

Q5: Some of those who call to Islam give importance to discussing Tawhid -Al-
Hakimiyyah (rulership) as a fourth type of Tawhid. Is this type included in one of the
three types or not? Is it an independent type? It is said that Shaykh Muhammad inn
* Abdul- Wahhab focused on Tawhid Al-Uluhiyyah (the Oneness of Allah's Divinity) in his
time, for he saw people negligent of this aspect. Imam Ahmad focused on Tawhid Al-
Asma 1 wal-Sifat (Oneness of Names and Attributes of Allah) in his time when he saw
people lacking in this knowledge. Now, people have begun to neglect Tawhid Al-
Hakimiyyah, so we must focus on this concern. Is this correct or not?

A: there are three types of tawhid (belief in the Oneness of Allah/ monotheism): Tawhid A I-
Rububiyyah (the Oneness of Allah's Lordship), Tawhid Al-Uluhiyyah (the Oneness of Allah's Divinity)
and Tawhid Al-Asma 1 wal-Sifat and there is no fourth type, adopting a system of government that
copes with allah's Laws comes under the Tawhid al-Uluhiyyah. In fact, it is a kind of worship to Allah
(Glorified be He) and all types of worship are included in Tawhid Al-Uluhiyyah. Making Hakimiyyah a
separate type of Tawhid is an innovated act that no scholar ever adopted, as far as we know.
However, some of them epitomized and made Tawhid of only two types: (1) Tawhid of knowledge
and faithful certainty i.e. Tawhid A l-Rububiyyah and Tawhid Al-Asma' wal-Sifat. (2) Tawhid of
purpose and intention which is Tawhid Al-Uluhiyyah. Some of them expound and make Tawhid of
three types as stated previously. Allah knows best. We should place importance on

(Part No. 1; Page No. 377)

Tawhid Al-Uluhiyyah, which starts with forbidding Shirk (associating others with Allah in His Divinity
or worship), because it is one of the major sins and invalidates all other actions and its doer is in
Hell. All Prophets began their mission by commanding people to abandon Shirk. Allah commanded us
to follow their way and methodology in the Da "wan and other matters of faith. Placing importance on
Tawhid and its three types is obligatory during every era, because Shirk and denial of Allah's Names
and Attributes are ever present. They exist and their danger will increase towards the end of time.
They are hidden from most people and their callers are numerous and active. Occurrence of Shirk is
not limited to the time of Shaykh Muhammad ibn "Abdul- Wahhab, and denial of Names and
Attributes is not limited to the time of Imam Ahmad (may Allah be Merciful with them) as mentioned
in the question. However, their danger has increased and appeared in the Muslim communities of
today. So, they are in urgent need for someone to forbid their wrong and explain their dangers. It is
worth mentioning that following the commands of Allah, staying away from His prohibitions and
turning to Shari "ah lead to realizing Tawhid and being free of Shirk.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

(Part No. 1; Page No. 378)
Fatwa no. 18545

Q: In the southern region, we have what is called "ayman al-wisiyyah" i.e. (the oath of
consolation) which is made for settling disputes and troubles that take place among
individuals and tribes. For example when there is a dispute over land, or when a person's
son is injured in a quarrel or a person's sheep eats from another person's farmland, the
person or his guardian makes an oath that if he were in the same place of the wronged
person, he would not claim anything, then says: "By Allah, if you, the owner of the
farmland, the owner of the sheep, the father of the boy, wronged me, I would forgive
you and claim nothing from you." This is the description of "ayman al-wisiyyah" i.e. (the
oath of consolation). Your Eminence, there is another issue; it is about the execution of
Ta^zir (discretionary punishment) on the person who makes a mistake that not as
severe as a sin that deserves a prescribed punishment, by slaughtering a sheep or two
for the people of the tribe or the village. This practice also solves many problems and
settles many disputes between the people involved in the disputes. What is the ruling on
these two issues?

A: First, what is known as "ayman al-wisiyyah" i.e. (the oath of consolation) which means that,
when a person wrongs another person or violates his financial rights, he or his guardian makes an
oath that if he were in the same place of the wronged person, he would not claim anything from him,
is a disapproved act and involves forcing people to follow a ruling that neither Allah (Exalted be He)

(Part No. 1; Page No. 379)

nor His Messenger (peace be upon him) obligated. So the people who make this oath have to stop it
or substitute it with a permissible practice such as reconciling people involved in disputes with
tolerance or bringing the disputes before legal courts.

Second, imposing Ta "zir (discretionary punishment) on the aggressor or mistaken person as befits
his fault or mistake, by slaughtering a sheep or two for the tribe, to show disapproval of his mistake
and to keep the victim's dignity, is execution of punishment by one who is not legally entitled to
execute punishment. Moreover, it is a heavier punishment compared to Ta "zir (discretionary
punishment) which is inflicted by the legal courts not the tribal conventions. So it is not permissible to
do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18533

Q: Allah (may He be Praised and Exalted) says, and made you into nations and tribes, that you

may know one another. Your Eminence, we are a group of students from the southern

tribes. Your Eminence knows of the spread of ignorance and lack of knowledgeable
people among the tribes; a matter which made them ruled by inherited customs and
traditions.

(Part No. 1; Page No. 380)

For example, a dispute occurred between a man and his wife. As a result of the disputes,
he uttered the pronouncement of Talaq (divorce pronounced by a husband) once, then
accompanied her to her father's house. Some days later, the husband sent some
benevolent people in order to try to reconcile between the spouses in the period of the
three months, but her father refused to give him his wife back. As a result of the
ignorance on the part of the husband, the benevolent people, and the father, who the
husband has the right to take her back without his consent, they complied with the
status quo, bearing in mind that Talaq has taken place. They did not know that sending
the people to the wife's father to reconcile her means that it has become permissible for
the husband to take his wife back in marriage. After the lapse of some months, the
husband wanted to take his wife back by seeking the help of some benevolent people
who judged that he should pay thirty thousand SR. They went to the judge without
telling him that the husband had previously asked for his wife back during the period of
Iddah (woman's prescribed waiting period after divorce or widowhood). Consequently,
the Judge told them that there should be a new marriage contract and a new Mahr
(mandatory gift to a bride from her groom). Accordingly, the husband consulted some
people who told him that he had already taken his wife back in marriage without his need
to pay anything. I submitted to Your Eminence their issue and told them that the
husband does not need to make a new marriage contract or pay a new Mahr as long as
he took his wife back in marriage during her ^ Iddah. However, this contradicts the tribal
customs and traditions. They did not agree to this Fatwa and the wife's father refused to
give her back to her husband without paying a new Mahr which he stipulated i.e. thirty
thousand SR. Despite the issuing of the concerned Fatwa, the husband and his father
refused

(Part No. 1; Page No. 381)

to pay the said money and asked for the return of the wife to her husband's house. Upon
that, the girl's father resorted to the shaykh of his tribe and the prominent figures and
explained the issue to them; they did not, as usual, adopt the Islamic directives in this
case. Rather they said to the girl's father that he has rights over his son-in-law and his
father as well as his own brother who played the biggest rule in reconciling the two
spouses and suggested the said sum of money. Hence, they asked three of them to
attend the gathering in order to be subjected to the customs they inherited from their
ancestors and grandfathers. The wife's father came in the presence of the concerned

parties and the shaykh of the tribe along with a prominent figure who obliged the man
who interfered for the reconciliation to pay ten thousand SR, as he did not compel the
husband to pay the full Mahr to his brother who is the girl's father. They even
considered him to have betrayed his own brother and sided with his opponents to get
the thirty thousand SR. This rule on the part of the shaykh and the prominent figures
was the final settlement to this problem. Is the money imposed upon the person who
interfered for the reconciliation Halal? Is it permissible to pay this money to such people
or is a person who pays it considered sinful? This said problem is nothing but one of many
similar ones that take place inside the tribes and clans who hold at reverence such
customs and traditions, to the extent that they consider whoever does not abide by
them, as having committed a heinous offense and is shameful to them, because he does
not

(Part No. 1; Page No. 382)

abide by their old customs and traditions. Therefore, he is not worthy of sitting in their
gatherings or attending their conventions until he is judged for what he has done and to
the end of such unreasonable traditions and stupidities.

Your Eminence, if such deeds and acts rely on rulings other than that of Allah, what is
the ruling on whoever abides by them? Then, his relatives sever ties of kinship with him?
Is he, the one who boycotts such traditions, held as severing the ties of kinship or his
relatives? Is there any advice you would like to give to the shaykh of the tribe, as being
the one held in exemplary status and one of the judges in this case? Kindly give us the
legal Fatwa in writing, so that it can be distributed and its benefit be circulated. May
Allah forgive you, and reward you the best on behalf of us and all Muslims. He is the
answerer of invocations!

A: Firstly, as long as the divorced women is still in "Iddah and she has not been divorced
irrevocably, the husband has the right to take her back in marriage without the need of her consent
or that of her guardian or paying a new Mahr, as Allah (Exalted be He) says. And their husbands

have the better right to take them back in that period, if they wish for reconciliation. Secondly,

what is mentioned in the question concerning the tribal customs and traditions, these are all
unacceptable and contradict the Islamic Law; thus they should not be the source of judgment or

(Part No. 1; Page No. 383)

abiding by it. It is obligatory upon Muslims to seek judgment from the Islamic Shari "ah to settle their
disputes and discrepancies in the Islamic courts. This is in accordance with the prerequisites of Iman
(Faith), as Allah (Exalted be He) says, But no, by your Lord, they can have no Faith, until they make

you (0 Muhammad joJL-ug <lJLc oDl ,_s±&) judge in all disputes between them, and find in themselves
no resistance against your decisions, and accept (them) with full submission.) Allah also says, ((And)

if you differ in anything amongst yourselves, refer it to Allah and His Messenger (<lJLc oDl ,_2±&
yoJL^jg), if you believe in Allah and in the Last Day. That is better and more suitable for final
determination, and says, Do they then seek the judgement of (the days of) Ignorance? And who is

better in judgement than Allah for a people who have firm Faith. Anyone who has been wronged or

could not attain his rights should go to the Islamic court with his opponent, and it is due on the court
to settle the dispute.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18542

Q: We live in a tribal society whose members have their own traditions and customs
(Part No. 1; Page No. 384)

according to which they settle the disputes of agricultural lands, real estates, marital
disputes, and quarrels. Chieftains of the tribe acknowledge a set of well-known rules to
which they refer for legislation arguing that it is a form of reconciliation. They also claim
that the way of bringing the litigants in the presence of the so-called arbitrators is a
necessary arrangement in the process of reconciliation. They may demand the party who
denies to swear an oath on the ground that the judge rules so in case of denial. They see
no harm in following this method or on the pressure they practice on the person who
refuses to pay the amount of money he was sentenced to pay. All these are done on the
pretext of ending the problem. Is this way considered a legal form of reconciliation? Are
they assigned to be rewarded for that? What are the qualities of those who reconcile
among people according to the legal directives? Arbitrators in such disputes may
observe Sawm (fasting) on Mondays and Thursdays regularly and believe that their
actions, were they sins, are small and forgiven by Allah (Exalted be He). A habit which is
worse, the tribes blatantly blame filing the problems to the official authorities in a way
that they all rally against the person who lodges a complaint against anybody in the
authority even if he is right in his claim. Regardless of this fact, they

(Part No. 1; Page No. 385)

consider that he forfeited his right by lodging the claim to the authority, provided they
neither stand for witness with him nor allow him to attend their celebrations such as
wedding ceremonies or other occasions the tribe holds. Members of the tribes will not
support him, if he suffers an affliction such as killing someone in a car accident that
entails him to pay blood money. They do not help him pay it until he returns to the tribe
and introduces a sword or an amount of money, then, retracts his complaint from the
authority, regardless of whether it was his mistake or not. They then pass judgment on
him for the complaint he lodged. After that they start discussing his problem after taking
the right of the tribe. For example, if a person does not shake hands with another in
some gathering, he has to pay one thousand Riyals or more; if a person accuses another
of theft, he will be sentenced to pay five thousand Riyals and so on. They discuss the
tribe's problems in that way and enact the laws of their forefathers. Please, give advice
to those people who deem that type of work as a part of reconciling among people and
ending their problems. They even consider them mild sins that performance of the Five
Obligatory Daily Prayers or other good deeds forgive. Please, advise.

A: It is obligatory on Muslims to refer their disputes and litigations to the legal courts

(Part No. 1; Page No. 386)

and stop judging according to the tribal customs and old traditions. Allah (Exalted be He) says, <And

so judge (you O Muhammad yoJL^g oJLc all I ,_sJL^) among them by what Allah has revealed and follow
not their vain desires He (Glorified and Exalted be He) also says. Do they then seek the judgement

of (the days of) Ignorance? And who is better in judgement than Allah for a people who have firm
Faith. He (Glorified be He) says, (And) if you differ in anything amongst yourselves, refer it to Allah

and His Messenger (yoJL^g oJLc olJl jJL^), if you believe in Allah and in the Last Day. That is better
and more suitable for final determination.)

Reconciliation between people and settling their disputes are necessary good deeds, but the
permissible form of reconciliation does not involve violations of Shari "ah rules or imposing things on
the rejecting party. Also, the litigants accept it willingly without passing particular punishment. This
form of reconciliation should help settle disputes and remove hatred. All these are included in Allah's
saying, <and making peace is better, and His (Glorified be He) saying. So fear Allah and adjust all

matters of difference among you and His (Glorified and Exalted be He) saying, {There is no good in

most of their secret talks save (in) him who orders Sadaqah (charity in Allah's Cause), or MaVuf
(Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation
between mankind)

(Part No. 1; Page No. 387)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18561

Q: we are representatives of the tribes "Al Wa'ilah in Tihamah x Asir and we look into
some cases to restrain some of the members of the tribes and to alleviate problems.
They are as follows:

1. Al-Ladhah (Seeking help): When two persons have a dispute over something, and the
wronged person claims his right, the wrongdoer asks a third person to mediate and
prevent the wronged person from claiming his right. The mediator asks the wronged
person not to claim his right. If he claims his right once more, the mediator gives twelve
sheep to the wrongdoer then accompanies the wronged person to the chief of the tribe
who in turn obliges the wronged person to give twelve sheep to the mediator. In this
way, instead of taking back his right, the wronged person is forced to give twelve sheep
just for claiming his right.

2. Justice: If a person stabs or fires at someone, both the wrongdoer and the wronged
go to the chief of the tribe

(Part No. 1; Page No. 388)

who looks into their case to settle the disputes as follows:

The chieftain says: I will judge your case provided that you accept my judgment, then
they rub their hands against their beards as a sign of approval, regardless of the
judgment he will make. He then judges that the wrongdoer gives ten or fifteen sheep to
the wronged and both of them accept this judgment.

Cases involving Hudud (ordained punishment for violating Allah's Law):

Theft: When someone is caught while stealing a sheep, he is forced to give twelve sheep
as a way of punishing him and restraining others from stealing.

Is our judgment in such cases, considered as judgment with other that Allah's Law? We
appreciate your advice. May Allah reward you with the best!

A: The customs and tribal conventions mentioned in the question are judgments that befit the Pre-
Islamic period and it is not permissible to resort to or accept them for settling people's disputes.
Muslims everywhere have to seek the rule of Islamic Shari "ah and abandon other laws according to
the Saying of Allah (Exalted be He), And so judge (you O Muhammad joJL-03 oJLc oDl jJL^-) among

them by what Allah has revealed and follow not their vain desires) and the Saying of Allah (Glorified

be He),

(Part No. 1; Page No. 389)

(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (oDl jJL^

yoJL^g <u4^)j if you believe in Allah and in the Last Day. That is better and more suitable for final
determination, an His Saying, Do they then seek the judgement of (the days of) Ignorance? And

who is better in judgement than Allah for a people who have firm Faith.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19915

Q: I would like to ask your Eminence the following question with the hope that Allah
(Exalted be He) will guide you to the right answer. A group of wise men in a given Islamic
country, who do not have a religious ruler, established a committee for reconciling
adversaries and settling disputes that start between tribes. However, one of their bad
habits is that they go to the wronged tribe driving a camel or a cow or any cattle in front
of them. Once they reach the wronged people's neighborhood, they slaughter the cattle
to gladden the wronged people's hearts. If they offered them a lot of money instead of
slaughtering an animal, they would not stop their disputes. What is the ruling of the
Sharrah on slaughtering these animals? Is this unlawful?

(Part No. 1; Page No. 390)

It should be noted that the members of this committee have bought a camel for about
45,000 SR. They asked every member of the committee to participate with them, even
though some members are poor. They asked us to participate with them. It should be
noted that they do not know the religious ruling on this. Is it permissible for us to
participate with them in purchasing this camel and to tell them that persistence in doing
so is not permissible? We would like to receive a fully detailed answer for this question.

A: Allah (may He be Exalted and Glorified) ordered the believers to cooperate in righteousness and
piety and forbade therm to cooperate in sin and transgression. Moreover, the Prophet (peace be upon
hirn) said. There is no slaughtering (at the grave) in Islam to stop the practices that have been

common among people during the Pre-Islamic period. It is known that settling disputes and
reconciling Muslims is a great righteous work, but the mentioned convention, that is, being obliged to
slaughter an animal to be a means of reconciliation between people and satisfying the disputing
tribes, is an invalid convention. It is not permissible to adhere to or continue it; because it is like the
practices of people in the Pre-Islamic period and because it obligates people to do something that
neither Allah (Exalted be He) nor His Messenger (peace be upon him) required them to do. Also, this
may involve belief in slaughtering for other than Allah (Exalted be He) and hence it will be considered
a means of Shirk (associating others with Allah in His Divinity or worship) with Allah (Exalted be He).
Moreover, this obligation nurtures hatred, enmity and grudges among people. Consequently, these
conventions and customs that violate the rulings of the sanctified Shari "ah must be abandoned.

(Part No. 1; Page No. 391)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20510

Q: We are tribes inhabiting Makkah Al-Mukarramah and its suburbs. We have neighboring
tribes, we are judged by traditions and tribal laws in disputes and disagreements. Some
of the members of the tribe and I fear that we are thereby judging by other than that
revealed by Allah. We want to renounce them and to break away with the tribe if they
are to insist upon what they do. However, we reconsidered the matter and found that
such traditions and laws imply apparently interests, settling of disputes, protection from
harm, prevention of bloodshed and guarding of rights. And Allah knows best. We fear to
renounce and change them without knowledge and to be thereby acting against the
interests of the tribe. Therefore, we decided to point out these traditions and laws to
your Eminence, so that if they violate the rulings of the sanctified Shari^ah (Islamic law),
we will In sha J a-Allah (if Allah wills) give them up and warn people against them. If they
are useful and do not contradict the Shari^ah, we hope you could point out this to us and
refer to what contradicts the Shari^ah so that we can change them, given that the tribe
do not refer to the Shari^ah Courts of the government not out of objection

(Part No. 1; Page No. 392)

to the Shari ah ruling, but on account of the following reasons:

1. The Bedouins find difficulty in filing cases with the courts and government authorities
due to the bureaucratic measures one has to go through that may take months or
years.

2. Fearing harsh Ta*zir (discretionary punishment) sentences such as long prison
sentences.

3. Some disputing parties may be skillful in procrastination, trickery and making use of
legal loopholes so that the case may be adjourned for long terms or years; on the other
hand, the Bedouins decide and settle their cases in a short period.

An outline of the tribal traditions and laws: When a dispute or a problem arises between
two parties, the wronged party or his guardian demands from the wrongdoer or his
guardian the Khatimah (indemnity) so the wrongdoer or his guardian pay a sum of money
or a valuable thing to be maintained with the wronged party until the case is settled and
each gets their right. The wronged party or their guardian makes a commitment not to
take an action of revenge or complain to the government, until the case is settled. This
commitment may be for warding off Fitnah (sedition) as in case a fight or quarrel breaks
out between the tribe members, in which case a peacemaker takes the commitment from
each party. This is considered a truce

(Part No. 1; Page No. 393)

to suspend fight. Accordingly, each party that makes this commitment is responsible for
preventing their tribe, even by force, from taking an aggressive action against the other
party. Any attack that takes place after making the commitment brings shame on the
committed person. In this way, the Fitnah comes to an end until the seniors of each tribe

gather to debate and settle the issue.

Settlement of dispute: The wronged party bears the costs incurred for deciding on the
issue; then the wrongdoer is to pay the costs if he is proved guilty. Two judges or more
are to be elected to decide on the issue; they are not informed of the Shari^ah or
scholars; but they are known for their discretion, wisdom, honesty and wit. You should
bear in mind that no scholars or seekers of knowledge of the members of the tribe can
engage or take part in solving such questions. Then the claimant guarantees the
defendant and they rub their beards as a sign of being committed to implement the
sentence and not to object to it, except in one case, i.e., when one is sure that the ruling
is not fair, in which case, he is to oppose the ruling and pay a sum of money for the judge
as a compensation. Then the case is to be brought before other judges who may not be
of the same tribe. They review the ruling, if they agree upon it, he is to implement it and
is to get another ruling for appealing against the sentence. If the ruling of the judges is
really unfair, another one is to be issued and the judges get nothing. The claimant
presents his case and the defendant answers, then the judges consider whether the
case does not necessitate

(Part No. 1; Page No. 394)

anything, so they throw out the case. If it necessitates a ruling, they see whether there
is a precedent case and then they make the same ruling of the precedent. If there is no
precedent, they make a ruling according to their discretion. (They agree that if a similar
case takes place, they will make the same ruling). This is called Asiyah. It should be noted
that there are rulings that are agreed upon and have this Asiyah, and when they are
found to be contradictory with the Sharp ah, the judges give them up.

Some of the rulings:

1. If it is an assault and battery charge, the wronged party is to get Arsh (indemnity
paid for inflicting certain wounds).

2. The burden of proof is upon the claimant and the taking of an oath is upon the one
who denies (the allegation).

3. If it is a charge of curse or insult, the judges rule that a sum of money is to be given to
the wronged party or a sum of money and Malfa (A sheep served at the home of the
wronged party in his honor). It never comes to one's mind that the sheep is slaughtered
as a sacrifice for other than Allah. It may occur that the wrongdoer produces this Malfa
for the one he wronged out of respect, without a trial, but of his own free will, in order
to appease the wronged one.

4. The sentence is to be doubled, if the wrongdoer is a neighbor, kin
(Part No. 1; Page No. 395)

or the companion by your side.

We hope Your Eminence could enlighten us on this matter by a written Fatwa, so that we
can point it out to the seniors and shaykhs of our tribe. May Allah make it beneficial! May
Allah reward you with the best!

A: You should seek the judgment of Allah (Exalted be He) with regard to everything, on account of
his Saying: (And) if you differ in anything amongst yourse I ves, refer it to Allah and His Messenger (

yoJL^g o-Az q!Dl ,_sJL^), if you believe in Allah and in the Last Day. That is better and more suitable for
final determination. And His saying (Glorified be He), But no, by your Lord, they can have no Faith,

until they make you (O Muhammad joJL-og oJLc alii judge in all disputes between them, and find

in themselves no resistance against your decisions, and accept (thern) with full submission.) And:

Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than

Allah for a people who have firm Faith. It is not permissible to judge according to the tribal

traditions and the like; for this entails seeking judgment with other than that revealed by Allah. You
should bring your cases before the judges of the Shari "ah Courts.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 396)
Fatwa no. 18543

Q: A misunderstanding may take place between members of a tribe where they get
involved into fights and bloodshed. Meanwhile, the Shaykh and seniors of the tribe make
what is called malfa where they try to reconcile between the wronged person and the
one who wronged him and offer one or two sacrificial animals along with some money to
the wronged person and his family; should this Malfa be endured by all the tribe
members equally or by the wrongdoer only?

A: If this action is done out of reconciling between the disputed persons and upon the consent of the
wronged person, there will be no harm in it, and its provider and anyone who seeks to help will be
rewarded In sha J a-Allah (if Allah wills). However, if this action is taken under pressure; if the
wrongdoer refuses he will guilty of infringing the traditions of the tribe, this will be Munkar (that
which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). It will further
count as obligating something that Allah has not made obligatory upon his Servants; accordingly, it is
not permissible. Rather, all disputes and fights should be referred to the Shari "ah (Islamic law-
based) Courts, for Allah (Exalted be He) says, (And) if you differ in anything amongst yourselves,

refer it to Allah and His Messenger OoJL^g dJLc aiil ,_sJL^), if you believe in Allah and in the Last Day.
That is better and more suitable for final determination.)

(Part No. 1; Page No. 397)

He (Glorified and Exalted be He) also says. Do they then seek the judgement of (the days of)
Ignorance? And who is better in judgement than Allah for a people who have firm Faith.)

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The third question of Fatwa no. 20845

Q 3: Please, what is the ruling on reconciling among people to dissolve their disputes or
prevent further bloodshed, but not according to the Qur'an and Sunnah?

A: It is not permissible to help bring about reconciliation among people when it will lead to
committing forbidden acts or calling to apply man-made laws which go against the Book of Allah and
Sunnah of His Messenger. Allah (Exalted be He) says. And whosoever does not judge by what Allah

has revealed j such are the Kafirun (i.e. disbelievers of a lesser degree as they do not act on Allah's
Laws).) A Muslim has to reconcile among people in justice and encourage them kindly to follow the

truth, avoid transgression, and pardon the offensive party. He may pay money to one or both sides to
bring about reconciliation. For example, when he sees that paying money is more useful than

(Part No. 1; Page No. 398)

kind words, he may make payment from Zakah expenditures assigned to those in debtor from
money other than Zakah to those sides or others. Anyone who reconciles among people should fear
Allah. It should be noted that fearing Allah is mentioned before the phrase "Adjust all matters of
difference among you" due to its significance. Allah says, So fear Allah and adjust all matters of

difference among you, and obey Allah and His Messenger (Muhammad pJL^g <lJL£ oil I ,_?JL^), if you
are believers, and (And if two parties or groups among the believers fall to fighting, then make

peace between them both. Up to His saying, <Then if it complies, then make reconciliation between

them justly, and be equitable. Verily, Allah loves those who are the equitable. The believers are

nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and
fear Allah, that you may receive mercy.}

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 399)

Acts commensurate with Kufr (Riddah)

(Part No. 1; Page No. 400)
(Part No. 1; Page No. 401)
The second question of Fatwa no. 10825

Q 2: what is the religious ruling on a Muslim who abandons Islam?

A: He should be asked to repent. If he does not repent, he should be killed by the Muslim ruler
appointed according to the Shari "ah (Islamic Law) rulings, on account of his Riddah (apostasy).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Fatwa no. 12597

Q: I ask Allah (Exalted be He) to grant Your Eminence long life, success and safety. I am
interested in presenting a very important issue that caused Fitnah (sedition) in our
country, for it has been sparked by an allegedly religious scholar. He is highly respected
by people on account of his good conduct and character. He is a well-known Khatib
(orator) in a large Masjid (mosque) in an important city called Alway, where Shaykh
Muhy Al-Din Alway, an ex-teacher in the Islamic University in Al-Madinah Al-
Munawwarah was born. The question is that the allegedly religious scholar accused a
pious man of being a Kafir (disbeliever) for claiming the obligation of absolute obedience
to the Messenger (peace be upon him). Ibadah (worship) means absolute obedience; it
is the right of Allah Alone; devoting this obedience to Allah Alone

(Part No. 1; Page No. 402)

is Tawhid (belief in the Oneness of Allah/ monotheism). Absolute obedience to other than
Allah (Exalted be He) is Shirk (associating others with Allah in His Divinity or worship).
Some Muslims think that this scholar became a Kafir because he considered the righteous
believer a Kafir. We hope Your Eminence could provide us with a precise answer that can
settle the dispute. We hope that all Muslims could listen to and abide by your answer, for
you are, thanks to Allah, the focus of Muslims' attention in our country. May Allah
preserve you as a source of knowledge serving Islam! As-salamu alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: Obeying the Messenger (peace be upon him) should be absolute and unrestricted, for Allah
(Glorified be He) has commanded such obedience in several Ayahs (Qur'anic verses) such as His
Saying: {Say: "Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad

/xJL^jg tuJLc oiil jJL^-) is only responsible for the duty placed on him (i.e. to convey Allah's Message)
and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's
duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)." And His Saying

(Glorified be He): He who obeys the Messenger (Muhammad pJLujg <lJ£ qjjl ,_sJL^), has indeed

obeyed Allah And His Saying (Glorified and Exalted be He): And obey Allah and the Messenger

(Muhammad joJL-03 aJLn ati I ,_?,L^) that you may obtain mercy. The Prophet (peace be upon him)

said, <Anyone who obeys me, obeys Allah, and anyone who disobeys me, disobeys Allah. (Agreed

upon by Al-Bukhari and Muslim).

(Part No. 1; Page No. 403)

Therefore, you should know that what this scholar said is absolutely wrong and is a great sin that
contradicts the Shari'ah (Islamic law-based) evidence from the Book (i.e. Qur'an), Sunnah and the
Ijma " (consensus of scholars). However, he should not be considered Kafir until he is informed of his
sin. If he persists upon it and does not repent, he should be considered Kafir.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13641

Q: what is the ruling on someone who abuses and curses Allah (the Most Exalted) and
the Messenger of Allah (peace be upon him)? He commits this act in the presence of us
and a group of people of knowledge and faith.

His wife informed us that this was not the first time her husband did that. So, she wants
to know whether their marriage is still effective or should be dissolved due to his
apostasy, especially that he did not perform Tawbah from this act until now.

It is worth mentioning that her husband does not perform Salah at all and works as a
singer

(Part No. 1; Page No. 404)

at weddings and parties where men and women are intermingled. Please, advise this
poor wife. May Allah reward and protect you for all Muslims! As-salamu ^Alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: According to Ijrna " (consensus of scholars), cursing Allah and His Messenger is major Kufr
(disbelief) and apostasy if the doer is a Muslim. Likewise, abandonment of Salah, even if not due to
denying its obligation, is an act of Kufr according to the preponderant opinion of Scholars. It is
obligatory to take his case to the legal court.

With regard to the wife, she, when she is aware of what you mentioned, has to refrain from her
husband's bed until the court decides on the issue.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16487
Q 2: what acts nullify Islam?

A: The nullifiers of Islam are many. The gravest of these include Shirk (associating others with Allah
in His Divinity or worship) by invoking and seeking relief from the dead, slaughtering animals and
making vows at their graves, and other acts of worship practiced at graves as a means of drawing
closer to the dead to ask them to fulfill their needs.

(Part No. 1; Page No. 405)

Acts that also invalidate one's Islam include learning and teaching sorcery, claiming knowledge of the
Ghayb (the Unseen), believing that ruling by other than Allah's laws is permissible, abandoning Salah
(prayer) deliberately, mocking Islam, insulting Allah and His Messenger and ridiculing the Qur'an and
Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 16013

Q 1: Many people commit blasphemy openly and claim that they did not mean to curse
Islam, but only the person with whom they were disputing. Please, advise!

A: cursing Islam is an act of apostasy. Allah states, Say: "Was it at Allah (J^>g jt), and His Ayat

(proofs, evidence, verses, lessons, signs, revelations) and His Messenger GoJL^g aJLt alii that
you were rnocking?"> <Make no excuse; you disbelieved after you had believed. As for cursing

Muslims, it is forbidden, but not an act of apostasy because of Allah's statement, O you who believe!

Let not a group scoff at another group, it may be that the latter are better than the former.) to

Allah's saying, Nor defame one another, nor insult one another by nicknames. How bad is it to insult

one's brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: "0 sinner", or
"0 wicked"]. I

(Part No. 1; Page No. 406)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdu

1- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16502

Q2: What is the ruling on anyone who ridicules the Sunnah (whatever is reported from
the Prophet) with the intention of only annoying another person? Is this Haram
(prohibited)?

A: Ridiculing the Sunnah of the Messenger (peace be upon hirn) is an act of Kufr (disbelief) and
apostasy from Islarn J even if the person is joking or intending to annoy someone else. Allah (Exalted
be He) says. If you ask them (about this), they declare: "We were only talking idly and joking." Say:

"Was it at Allah (Jj>g y£.) } and His Ayat (proofs, evidence, verses, lessons, signs, revelations) and His
Messenger (yoJL^g oJLc aQl L jd^) that you were mocking?" Make no excuse; you disbelieved after

you had believed.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneT9m residency
of Scholarly Research and lfta r

The fifth question of Fatwa no. 17457

Q 5: What is the ruling on ridiculing any of the teachings of the Prophet (peace he upon
him)?

A: Making a mockery of anything of the teachings of the Prophet is an act of apostasy from
(Part No. 1; Page No. 407)

Islam. Allah states. Say: "Was it at Allah (Jj>j and His Ayat (proofe, evidence, verses, lessons,
signs, revelations) and His Messenger OoJL^g (lJLc aOl L jJL^) that you were mocking?"} <Make no
excuse; you disbelieved after you had believed.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18448

Q 3: A man told his father that according to SharPah (Islamic law), full brothers inherit
from one another unlike the paternal half brothers. Full brothers have a greater
entitlement due to consanguinity than paternal half brothers as agreed by Ijma x
(consensus of scholars), upon that, the father replied "We do not want a Shari'ah which
states a ruling like that." What is the ruling on this statement? What should the son do
with his father?

A: Such words turn this person out of the fold of Islam as it involves an open rejection to Islam. It is
obligatory to advise this man and explain to him the gravity of this statement that amounts to Riddah
(apostasy) - Allah forbid. This man must repent to Allah for his statement.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 1; Page No. 408)

The third question of Fatwa no. 18604

Q 3: From time to time, people tend to circulate some jokes and funny stories related to
Allah (Glorified and Exalted he He) or the prophets (peace he upon them). As far as I
know, this is absolutely not permissible, for it involves ridiculing sacred matters. How can
we stand up to such destructive ideas?

A: ridiculing Allah, His religion. Messenger, or any of His prophets is an act of apostasy from Islam.
Allah (Exalted be He) states, Say: "Was it at Allah (Jr>g and His Ayat (proofs, evidence, verses,

lessons, signs, revelations) and His Messenger GoJL^g cuic aBl ,_sJL^) that you were mocking?")

Make no excuse; you disbelieved after you had believed. Therefore, we should beware of this,

even if it is done in a joking manner. Allah has mentioned what these people say, {We were only

talking idly and joking. But despite that, He has not excused them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19434

Fifteen years ago, my friend commented,
(Part No. 1; Page No. 409)

"This Qur'an was composed by a special committee of men." After sometime, he
performed Tawbah from this act that he never uttered to anyone except a friend and
me. No one, but Allah Alone, the Knower of the Unseen, knows this matter. I do not ask
whether his Tawbah is acceptable or not, but I ask about the validity of his marriage
contract. Is his contract still valid after such utterance? Does it need to be re-
concluded? It is noteworthy that his wife was not separated from him, as he did not
know that he committed apostasy which required separating him from his wife. He was
not aware of the ruling and the consequences of what he said.

A: If the person who made this statement mentioned in the question was of sound mind and without
being compelled, he would be committing an act of apostasy from Islam. However, if he performed
sincere Tawbah, Allah, if He wills, would accept Tawbah. With regard to his wife, she would be
unlawful to him until he performs Tawbah. If he repents while she is still in her "Iddah (woman's
prescribed waiting period after divorce), she may return to him with no need for any formalities.
However, if her Tddah expires before he performs Tawbah, the marriage will be dissolved and she
may not return to him except with a new marriage contract.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 1; Page No. 410)

Fatwa no. 19663

Q: An American embraced Islam and made Shahadah (Testimony of Faith) and accepted
Salah (Prayer), Zakah (obligatory charity) and Sawm (Fast), but he denies some Shari*ah
(Islamic law) rulings such as Isbal (lengthening and trailing clothing below the ankles),
polygamy and cutting off the hand of a thief. We tried hard to convince him with all the
Sharp ah (Islamic law-based) evidence, but in vain. What is the ruling of his action?

A: AnyoriG who denies some rulings of Shari "ah that are unanimously agreed upon and insists on his
view after the truth is pointed out to him, and becomes no longer ignorant of this, he is to be
considered Murtad (apostate) and comes out of the fold of Islam. Allah (Exalted be He) says. That is

because they hate that which Allah has sent down (this Cjur'an and Islamic laws, etc.); so He has
made their deeds fruitless.) Allah (Exalted be He) is the one who guides to the straight path.

May Allah grant us success! May peace and blessings be upon our Prophet his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 19771

Q 7: what is the ruling on ridiculing Din (religion) of Islam and religious people?

A: Holding Din and religious people up to ridicule is Riddah (apostasy) that takes the one who does it
out of the fold of Islam. Allah (Exalted be He) says, Say: "Was it at Allah (J^>g ^), and His Ayat

(proofs, evidence, verses, lessons, signs, revelations) and His Messenger GoJL^g aJLt alii that
you were mocking?" Make no excuse; you disbelieved after you had believed.)

(Part No. 1; Page No. 411)

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21768

Q 3: Some say that Jibril (Gabriel) (peace be upon him) got tired when he tried to count
the gates of Jannah (Paradise), so he did not complete counting them. When he saw the
light of Al-Hur-ul-^Ayn (women of Paradise with large black eyes), he prostrated before
them mistaking them for Allah! Is this considered Kufr (disbelief)?

A: Anyone who claims that Jibril (peace be upon hirn) prostrated before Al-Hur-ul- "Ayn is to be
considered a Kafir (disbeliever), for he describes the Master of Angels as corn rnitting Shirk
(associating others with Allah in His Divinity or worship).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The thirteenth question of Fatwa no. 18452

Q 13: what should someone who abuses the Din (religion) of Islam do, young or old, in
order to return to the fold of Islam? what should be done with him if he does not turn in
Tawbah (repentance to Allah), as he is ignorant of what he said and does not know its
meaning?

(Part No. 1; Page No. 412)

A: When a Muslim abuses the religion of Islam, he becomes Murtad (apostate) and should be asked
to repent; if he does so, it is Ok; and if not, he is to be executed. Besides, his recompense will be
Hell to abide therein along with the Kafirs (disbelievers) and Mushriks (those who associate others
with Allah in His Divinity or worship). We seek refuge in Allah from that.

As for the Tawbah of a person who abuses the Din of Islam, it is to praise the Din, regret what they
said and resolutely determine not to return to such an act that entails Kufr (disbelief). They should
repeatedly seek Allah's Forgiveness and Tawbah; if Allah knows that they are sincere, He will accept
their Tawbah; in fact Allah (Glorified be He) is the One Who accepts repentance, the Most Merciful.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18146

Q 2: if a person forsakes islam, then after a while he seeks Allah's Forgiveness, should he
renew his Tawbah (repentance to Allah) and announce the Shahadah (Testimony of
Faith)?

A: The Tawbah of a Murtad (apostate) depends on his case; if he commits something which is
Haram (prohibited) that leads to Riddah (apostasy); he is to repent by giving up what he did, along
with regretting it and sincerely determining not to return to it. If he neglects something Wajib
(obligatory), he is to repent by doing it, along with regretting the past and sincerely determining not
to return to it. If he becomes a Murtad due to something he said, he is to repent by renouncing such
a saying, along with regretting the past and sincerely determining not to return to it. The Tawbah of
someone who abandons Salah (Prayer) is achieved by resuming performing it, along with regretting
the past

(Part No. 1; Page No. 413)

and determining not to abandon it again. The Tawbah of someone who commits unlawful things that
are unanimously forbidden and are Ma'lurn minad-din biddarurah (well-established religious
matters) is by believing in their unlawfulness, along with regretting the past and sincerely
determining not to return to it. The Tawbah of someone who makes Du "a' (supplication) to the dead
and others besides Allah is achieved by giving up this act and devoting "Ibadah (worship) to Allah
(Exalted be He) Alone, along with regretting what he did and sincerely determining not to return to it.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21021

Q: Would you kindly advise regarding the following statements made in an interview of
"Mir'at Al-Ummah" Magazine with Dr. Shamlan Al- lsa, a professor of political science in
Kuwait University: The Islamic system did not leave hut corruption in the Islamic state.
When he was asked, "What is your opinion about the application of Islamic Shari* ah in
Kuwait?" He answered, "I am against the application of Islamic Shari ah in Kuwait."
Please, comment on these statements? May Allah reward you with the best!

A: Anyone who says that the Islamic system did not leave but corruption in the Islamic stats and that
he is against the application of shari "ah, or similar statements that criticize the Islamic Shari "ah or
some of its rulings

(Part No. 1; Page No. 414)

is an apostate. He must be given a grace period to repent. If he does not repent within that period,
he will be subject to capital punishment The Prophet (peace be upon him) stated. When anyone

(among Muslims) discards his religion, kill him. He (peace be upon him) also stated, The blood of a

Muslim is not lawful (to shed) except for one of three: a soul for a soul, the married adulterer, and
one who renounces his religion and splits from the Jama "ah (main body of Muslims). Cursing and

defecting Islam is a kind of turning away and apostasy. Allah states, Say: "Was it at Allah (J-^g _>n),

and His Ayat (proofs, evidence, verses, lessons, signs, revelations) and His Messenger ((lJLc oLiI jJL^-
yoJL^g) that you were mocking?") (Make no excuse; you disbelieved after you had believed.) The

judgment concerning the one who says such words shall be referred to the legal court. However, if
he is criticizing the misapplication of Islamic Shari "ah, he must state the points of objection and does
not ascribe the defects to Shari "ah itself.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 415)

Statement issued by the Permanent Committee for Scholarly Research and Ifta"
concerning the book entitled Masa'il Kathura Hawlaha Al-Niqash (Frequently Disputed

Issues) by Zayn 'Al Samit

All Praise is due to Allah Alone and peace and blessing be upon the Messenger of Allah, our Prophet
Muhammad, his family and Companions. To commence:

The Permanent Committee has perused a booklet entitled Masa'il Kathura Hawlaha Al-Niqash written
by a person who called himself Zayn 'A I Samit. The Committee found that this book is foil of fallacies
and matters against "Aqidah (creed), which the author claims are in conformity with the "Aqidah of
Ahl-ul-Sunnah wa I- Jama "ah (those adhering to the Sunnah and the Muslim main body). In fact, they
are in conformity with the "Aqidah of those who worship graves and against the true "Aqidah of Ahl-
ul-Sunnah wa I- Jama "ah. These fallacies and violations include the following:

1. His claim that seeking help from prophets and Awliya' (pious people) is permissible in the matters
related to this world and that of the Hereafter.

2. His claim that the dead can bring benefits, supplicate and intercede for the living. In fact, the dead
benefit from the supplications of the living.

3. His claim that it is permissible to seek blessings with the remains of the righteous, and this is
desirable while in fact this is not permissible because it is a means leading to Shirk (Associating
others with Allah in His Divinity or worship).

(Part No. 1; Page No. 416)

4. His claim that it is permissible to go out to travel to masjids other than the three Masjids
(mosques). This is against the constraint related in the Hadith: "There is no journey except for three
Masjids..."

5. He permits reciting the Qur'an on graves, which is an act of Bid "ah (innovation in religion) with no
proof. The Prophet (peace be upon him) said: Anyone who introduces things extraneous to our

affair (i.e. religion) will have them rejected.) In another wording: If anyone does something that we

have not ordered (in worship), it will be rejected.)

6. He permits seeking help by touching the graves and kissing them while this is an act leading to
Shirk.

7. His claim that building on graves and plastering them is just Makruh (reprehensible) while it is not
Makruh according to the view of Abu Hanifah. This view contradicts the Prophet's prohibition in the
Hadith reported on the authority of Jabir about the prohibition of the plastering of graves and the
Hadith reported on the authority of Um Salamah that the people of previous scriptures used to build
Masjids (mosques) on the graves of their dead pious men, truly, they are the worst creatures in the
sight of Allah.

S. His claim that slaughtering animals on graves with the intention of offering these sacrifices to the
soul of the Waliy (pious person) is permissible and making vows of offering sacrifices at the graves of

Awliya' (pious people) is permissible while this is an act of Shirk.

9. His claim that seeing the Prophet (peace be upon him) after his death is permissible in the state of
wakefulness while this has no proof.

There are many other fallacies mentioned in the book.
(Part No. 1; Page No. 417)

Therefore, the Committee warns people against this booklet and stresses that it must not be printed
or circulated; rather it must be destroyed because it contradicts the "Aqidah (creed) of Ahl-ul-
Sunnah wal-Jaima "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 418)

Declaring specific people disbelievers

The fifth question of Fatwa no. 17626

Q 5: What is the ruling on declaring specific persons disbelievers?

A: Anyone who does, says, or believos in some acts that are akin to Kufr (disbelief) is considered
Kafir i.e. disbeliever, and is treated accordingly whether he is particularized or not, as the evidence is
general in this regard. For example, a person who supplicates to or slaughters for other than Allah,
or utters words of disbelief such as abusing Allah, His Prophet, or being heedless of an Islamic tenant
is a Kafir, He must be asked to perform Tawbah (repentance to Allah), otherwise it is obligatory upon
the Muslim rulers to apply capital punishment for Riddah (apostasy).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17749

Q 3: Discussing the doctrinal issue of establishing proof against a dissenter of
fundamental issues, we - a group of students - differed. Some maintained that he is
excused for his ignorance, as in all Islamic issues, for there is no difference between the
Islamic fundamentals and the detailed issues, or between the evident and complex.
Others said that he is only excused for ignorance

(Part No. 1; Page No. 419)

in complex Islamic matters, not the fundamentals of faith, for there is no excuse
whatsoever for whomever commits Shirk (associating others with Allah in His Divinity or
worship) or devotes his worship to graves, stones, and trees besides Allah. No Muslim is
unaware of such matters and if he does so, he is not a Muslim. As for the detailed issues
of faith, the ignorance of some rulings might be excused until evidence is presented.
What is the correct position in this regard? Please advise. May Allah reward you.

A: No one is excused for his/her unawareness of the articles of faith and fundamentals of Islam, if
the message of the Qur'an and the Sunnah of His Prophet (peace be upon him) is conveyed to
him/her. Allah states, this Qur J an has been revealed to me that I may therewith warn you and

whomsoever it may reach. He also says, This (Qur'an) is a Message for mankind (and a clear proof

against them), in order that they may be warned thereby Similar Ayahs (Qur'anic verses) convey the

same meaning. As for the subsidiary matters whose rulings may seem ambiguous, ignorance is
declared as an excuse until the proof is set, as there are many Hadith related in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 1; Page No. 420)

The first question of Fatwa no. 17626

Q 1: is a person who is ignorant of Tawhid (monotheism) excused?

A: A parson is excused if they are not aware of the proofs or not informed with anything from the
Prophet (peace be upon him). They take the same ruling as Ahl-ul-Fatrah (those to whom Da "wan
has not reached in an uncorrupted manner); they are tested on the Day of Resurrection. If they pass,
they will be safe. If they do not, they will be doomed.

As for those who were informed of the Prophet (peace be upon him) or heard anything of the Qur'an
and the Sunnah, they cannot be excused for ignorance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17592

Q 2: What is the ruling on talking about some matters of the Hereafter while joking or as
a slip of the tongue, such as the jokes we hear about Jannah (Paradise) or Hellfire? Is a
person who says such things a Kafir (disbeliever) or excused for their ignorance of the
ruling on one who ridicules anything of Islam?

A: A Muslim should believe in all that Allah and His Messenger have related to us about the Day of
Judgment, whether resurrection, reckon ing, Mizan (the Scales for weighing deeds), Sirat (the bridge
over the Fire), the bliss of Jannah or the torment of Hellfire, and other things conveyed by Allah and
His Messenger (peace be upon him) regarding the Day of Judgment. If a person ridicules any of
these.

(Part No. 1; Page No. 421)

they are considered apostates, as it is a form of disbelief. If a person does so, they must hasten to
perform sincere Tawbah (repentance to Allah) and Istighfar (seeking forgiveness from Allah), so that
Allah might accept their Tawbah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 18646

Ql: The Prophet (peace be upon him) stated, Do not abuse Al-Dahr (i.e. afflictions of time),
for Allah is the cause of the afflictions of time. How does one reconcile this Hadith with the
disbelievers' declaration: And they say: "There is nothing but our life of this world, we die and
we live and nothing destroys us except Ad-Dahr (time).) ?

A: The Hadith is in conformity with the Ayah regarding the prohibition of cursing Al-Dahr. The Noble
Ayah repudiates those disbelievers who refer destruction to Al-Dahr. Al-Dahr does not refer to Allah.
It refers to nights and days, so it is mentioned in the Hadith of the Prophet (peace be upon him),
{The child of Adam inveighs against Me, he inveighs against [the vicissitudes of] Al-Dahr (Time), and

I am Al-Dahr. I alternate the night and the day.|
(Part No. 1; Page No. 422)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19378

Q 1: A group of people has emerged promoting various ideas and beliefs that contradict
those of the dominant majority of Muslims. They call young men and women to them. A
summary of their beliefs is as follows: they declare Muslims who live under man-made
laws as Kuffar (disbelievers), even if such Muslims believe in Allah and in what the
Messenger (peace be upon him) brought, obey Allah and His Messenger as much as they
can, and hate whoever contradicts the purified Shari ah (Islamic Law).

A: It is not permissible to declare Muslims ruled by a regime ruling with other than Allah's Shari "ah
as Kuffar as long as their hearts are filled with Iman (Faith) in Allah and His Messenger and they
observe whatever Allah has prescribed on them as much as they can, and hate whatever diverges
from the purified Islamic Shari "ah. However, the great sin rests upon whomever promotes, agrees to
and approves of such laws in Muslim countries. We seek refuge in Allah from betrayal and
oppression.

(Part No. 1; Page No. 423)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Portal of the genelfSl I 1 residency
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The fifth question of Fatwa no. 12849

Q 5: what is the ruling on someone who, for some reasons, declares some people to he
disbelievers? He later came to know that those people did not intend to commit disbelief.
Even worse, he cursed their faith claiming that they were not Muslims. Among the
reasons for which he declared them disbelievers is misinterpretation e.g., a person may
spontaneously utter some words that imply glorifying someone other than Allah like
saying to another, 'you rank above any other one. 1 The one who heard these words
deemed the speaker to be glorifying a person more than Allah, therefore he declared the
speaker to be a disbeliever and cursed his faith.

A: The legal proofs indicate that a Muslim must be sure of things and take time before passing
judgments. This person was wrong when he declared some people to be disbelievers and cursed
their faith. He must perform Tawbah, ask Allah's forgiveness, and ask the one whom he wronged to
pardon him.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

(Part No. 1; Page No. 424)

The second question of Fatwa no. 18415

Q 2: can anyone call a Muslim a Kafir (disbeliever) if they witness them doing something
that contradicts with Islam?

A: Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body) do not call
any Muslim a Kafir for committing a sin, like the Khawarij (separatist group that believes committing
a major sin amounts to disbelief) and Mu "tazilah (a deviant Islamic sect claiming that those who
commit major sins are in a state between belief and disbelief) do, unless they consider it lawful. The
only exception is the people who abandon Salah (Prayer) intentionally; they are considered Kafirs
even if they do not deny its obligation according to the most authentic of the scholars' views. There is
evidence confirming the Kufr (disbelief) of a person who abandons Salah. Also, they do not believe
that Iman (Faith) is enough, and there is no harm in committing sins like Al-Murji'ah (a deviant
Islamic sect claiming that Faith is restricted to belief not deeds).

The people of the Qiblah (direction faced for Prayer) are those about whom the Prophet (peace be
upon him) stated, Anyone who faces our Qiblah during Salah, offers Salah like us and eats our

slaughtered animals are the Muslims; they have the same rights and obligations as other Muslims
have. Related by Al-Bukhari and others in the Hadith of Anas (may Allah be pleased with him).

They are Ahl-ul-Sunnah wal-Jama "ah who follow the Manhaj (methodology) of the Messenger of
Allah (peace be upon him), his Sahabah (Companions, may Allah be pleased with them) and their
followers.

However, if a person commits anything that nullifies Islam, they are Kafirs, such as those who seek
the help of the dead, slaughter animals for them, abuse Allah and His Messenger, ridicule Islam and
such practices clarified by the scholars in the ruling on apostates.

Ahl-ul-Sunnah wal-Jama "ah do not testify that someone is a Kafir or doomed, except for a strong
reason. It is one of the greatest forms of injustice to testify that someone will not be forgiven by
Allah. This was severely warned against.

(Part No. 1; Page No. 425)

A Muslim must be careful, guard his safety, and refrain from interfering in matters that are not of
their concern. It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) on the authority of Ibn "Umar (may Allah be pleased with him) that the Messenger of Allah
(peace be upon him) stated, When a person calls his brother (in Islam) a Kafir, one of them will

certainly deserve the title. If the addressee is so as he has asserted, the Kufr of the addressee is
confirmed, but if it is untrue, it will revert to him (the sayer).

Also, the Hadith reported on the authority of Abu Dhar (may Allah be pleased with him), that he
heard the Prophet (peace be upon him) stating, If anyone accuses another of Kufr or calls him the

enemy of Allah, such an accusation will revert to the accuser if the accused is innocent.)

It was mentioned in Sahih Muslim in the Hadith reported on the authority of Jundub ibn "Abdullah
(may Allah be pleased with him) that the Messenger of Allah (peace be upon him) stated, <A man

said J "By Allah! Allah will not forgive so-and-so!" Allah (Glorified and Exalted be He) said, "Who is that
who takes an oath in My Name that I will not forgive so-and-so? I have forgiven hirn and rendered
your good deeds fruitless."}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20722

Q 3: is it permissible for me to say to a person who commits

(Part No. 1; Page No. 426)

an act contradictory to faith, "□ disbeliever"?

A: Anyone who invalidates his faith and Islam and decisive evidence is ostablished against him but
insists on his disbelief is considered a disbeliever. His case must be submitted to the legal court to
issue a verdict.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18152

Q: May we tell Jews or Christians who live among the Muslims and know about Islam,
Qur'an, and the Prophet (peace be upon him), that they will be, after death, sent to Hell
if they do not accept Islam? Or can we consider them like sinful Muslims who are left to
the Will of Allah (Glorified and Exalted be He), those who die while insisting on committing
major sins? Please, advise! May Allah reward you with the best!

A: Those adhering to the Sunnah are of the view that no one shall be judged to be among the
inhabitants of Hellfire or the inhabitants of the Paradise, except those whom the Messenger of Allah
(peace be upon him) confirmed. However, we hope Allah's mercy for the pious people and fear from
Allah's wrath upon the wrongdoer. No one, except Allah Alone, knows the outcome and
consequences of all matters. It should be noted that Jews and Christians are disbelievers and anyone
who dies as a disbeliever will be among the dwellers of Hell-fire; anyone who dies

(Part No. 1; Page No. 427)

believing in Allah and His Messenger will be among the dwellers of Paradise. Allah (Glorified be He)
states, < A 1 1 a h has promised the believers, men and women, Gardens under which rivers flow) He

(Exalted be He) describes the disbelievers, They will long to get out of the Fire, but never will they

get out therefrom; and theirs will be a lasting torment}

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17743

Q 1: what is the ruling on one who does not receive the message of Islam and one who
heard about it but could not find anyone to explain it to him so that he may accept it?
what is the ruling on this person? Is there some concession in this case or not? What is
the ruling on a Christian who does not hear anything about Islam and dies as a
disbeliever?

A: A non-Muslim who receives the message of Islam in an apprehensible manner and evidence is
established against him may not be excused for ignorance. Allah (Exalted be He) commanded His
Prophet (peace be upon him) to declare: this Qur J an has been revealed to me that I may therewith

warn you and whomsoever it may reach.)

(Part No. 1; Page No. 428)

The Prophet (peace be upon him) stated, By Him in whose Hand my soul is, every Jew or Christian

of this Ummah (nation) who hears about me and dies unbelieving in me will be of the inhabitants of
Hellfire. (Related by Muslim in his Sahih (authentic) Book of Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"AbdL

j|- "Aziz ibn "Abdullah
ibn Baz

(Part No. 1; Page No. 429)

Al-Wala" wal-Bara"

The second question of Fatwa no. 11610

Q 2: What is the ruling on haircuts worn by some young men nowadays, imitating the
disbeliever Michael Jackson? What if it is done not intending to imitate him?

A: The Shari "ah (Islamic Law) has prohibited imitating disbelievers in their clothes, customs or
morals, for this is a means of being influenced by them, inclining to and loving them, which is
prohibited. Therefore, it is not permissible to wear haircuts like that of Michael's even if it is not
intended to imitate him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 10825

Q 7: is it permissible to keep company with a non-Muslim brother whom you called to
accept islam but he refused?

A: You should not take him as a friend, if he refuses to accept Islam.

(Part No. 1; Page No. 430)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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"Abdul-Razzaq "Afify

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The twenty seventh and the twenty eighth questions of Fatwa no. 11967

Q 27: is it permissible for a Muslim to have Christian friends and is there any limit to this
friendship?

A: It is not permissible to take the infidels as friends or companions. However, they should be
treated kindly as instructed by our Shari "ah (Islamic Law). We should treat them with the best saying
and argue with them in the best way because of the saying of Allah (Exalted be He), and speak good

to people [i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad oJLc aJJl ,_sJL^
yoJL^g]) (Surah Al-Baqarah). And His saying. And by the Mercy of Allah, you dealt with them gently.

And had you been severe and harsh-hearted, they would have broken away from about you) and:

And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is

better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses),
except with such of them as do wrong (Surah Al- "Ankabut).

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq "Aflfy

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 28: is it permissible for a Muslim to participate with Christians in their non-religious
celebrations and share in their sorrows, such as birthday celebrations or sending
condolences to

(Part No. 1; Page No. 431)

the bereaved in or outside the cemetery?

A: Sharing non-religious celebrations and sorrows with the Christians is not permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kin

steal

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 1591

Q 5: what is the ruling on eating, drinking, sitting, and dealing with a Kafir (disbeliever)?
Does doing this put a person outside the pale of Islam?

A: Eating, sitting, dealing with a Kafir for buying, selling, and exchanging worldly interests that do not
harm Islam do not take a Muslim outside the pale of Islam. In addition to this, showing kindness to
Kuffar (disbelievers) is not considered a sin as long as they do not fight or wage war against us
because of our faith. Allah (Exalted be He) states: Allah does not forbid you to deal justly and kindly

with those who fought not against you on account of religion nor drove you out of your homes. Verily,
Allah loves those who deal with equity.} <It is only as regards toose who fought against you on

account of religion, and have driven you out of your homes, and helped to drive you out, that Allah
forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-
doers - those who disobey Allah). >

(Part No. 1; Page No. 432)

However, the Prophet (peace be upon him) gave pledge to the Jews, exchanged benefits and dealt
with them after the battle of Khaybar. The Prophet (peace be upon him) allowed them to cultivate the
land there in return for half of the yield. He also ate from a shoulder of lamb that was served to him
and his Companions by a Jewish woman, who poisoned it to harm him (peace be upon him). Further,
he (peace be upon him) accepted the gift of the Byzantine Emperor after the Battle of Tabuk and
rewarded him for it. He also had a Kafir (disbeliever) servant who later accepted Islam. The Prophet
(peace be upon him) also used to deal with Kuffar to convey Allah's Call to them, hold discussions
with them, answer their questions, and other forms of transactions and dealings not harmful to Islam
or Muslims in this life. Rather, dealing with them can be a means of conveying the call to Islam,
establishing evidence, and benefiting Muslims in worldly affairs. It should be mentioned that the
Prophet (peace be upon him) died while his armor was mortgaged to a Jewish man in return for
some food which he bought for his family.

On the other hand, sitting, eating and dealing with them in intimacy, brotherhood, love and loyalty is
not permissible. Not only this, but it can also be considered an act of Kufr (disbelief) that takes one
who consents to them and their religion, loves them, is faithful to them, and supports them against
Muslims, outside the pale of Islam. I seek refuge in Allah (from this), Allah (Exalted be He) states.

(Part No. 1; Page No. 433)

<0 you who believe! Take not as Auliya J (supporters and helpers) your fathers and your brothers if

they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimun (wrong-
doers).) CS ay: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that

you have gained, the commerce in which you fear a decline, and the dwellings in which you delight
are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then
wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-
Fasiqun (the rebellious, disobedient to Allah). Allah (Exalted be He) also states, You (O Muhammad

yoJL.^ <uJi qjul ,_sJL^) will not find any people who believe in Allah and the Last Day, making friendship

with those who oppose Allah and His Messenger (Muhammad y&JL^g oJLc alii L jJL?) J even though they
were their fathers or their sons or their brothers or their kindred (people). For such He has written
Faith in their hearts, and strengthened the rn with Run (proofs, light and true guidance) from Himself.
And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever).
Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of
Allah that will be the successful. And 0 you who believe! Take not the Jews and the Christians as

Auliya J (friends, protectors, helpers), they are but Auliya J of each other. And if any amongst you takes
them as Auliya J , then surely he is one of them. Verily, Allah guides not those people who are the
Zalirnun (polytheists and wrong-doers and unjust).}

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Qa"ud

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 1; Page No. 434)

The thirtieth and thirty first questions of Fatwa no. 12087

Q 30: Is it permissible to begin greeting a disbeliever, especially if they are of high
positions such as a professor in a university?

A: It is not permissible to great a disbeliever first even if they occupy high positions, because of the
general prohibition mentioned in the Hadith such as the saying of the Prophet (peace be upon him),
(Do not start greeting the Jews and the Christians before they greet you... Related by Muslim.

Permanent Committee for Scholarly Research and Ifta"

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man

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 31: Is it permissible to attend their festivals?

A: It is not permissible to participate in their festivals or congratulate therm, for this conduct shows a
kind of intimacy and endorsement of their rituals. It is also a forbidden collaboration with them in sin
and aggression. Allah forbids this and having intimate relationships with them. Allah states. You (O

Muhammad yoJLujg culc oil I ,_?JLs>) will not find any people who believe in Allah and the Last Day,
making friendship with those who oppose Allah and His Messenger (Muhammad (lJLc oDl jJL^-
P^-^>s)> even though they were their fathers or their sons or their brothers or their kindred (people).
For such He has written Faith in their hearts, and strengthened them with Run (proofs, light and true
guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to
dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah.
Verily, it is the Party of Allah that will be the successful. Thus, a Muslim should detest

(Part No. 1; Page No. 435)

and disassociate himself from them. Allah (Exalted be He) states, Indeed there has been an

excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people:
"Verily, we are free from you and whatever you worship besides Allah: we have rejected you, and
there has started between us and you hostility and hatred for ever until you believe in Allah Alone")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12475

Q: We want to import Swiss pocketknives on which the Swiss flag logo is inscribed. We
would like you to inform us whether the logo represents a cross or a plus sign. Is it
permissible to import such pocketknives on which such a logo is inscribed? Please,
answer us, may Allah reward you well!

A: It is not permissible to import pocketknives on which the logo referred to above, i.e. a cross, is
inscribed. Actually, it involves propagating the Christian logo among Muslims. Moreover, the Prophet
(peace be upon him) ordered us not to copy them or propagate their rituals among Muslims. In this
regard, the Prophet (peace be upon him) said, Anyone who copies a people is one of them.}

(Part No. 1; Page No. 436)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18441

Q 2: are mathematical symbols and signs, such as the plus and multiplication signs,
considered representations of the cross?

A: Mathematical symbols and signs, such as the plus and multiplication signs, are not
representations of the cross. Rather, they are representations of pure scientific terminology.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15662

Q 2: What is the ruling on a Muslim who reads the Bible or swears by it?

A: It is not permissible for a Muslim to read the Bible as it has almost entirely undergone
interpolation. Even the parts of the Bible that have undergone no interpolation are needless as the
Qur'an replaces them. This ruling is not applicable to scholars who need to read it in order to refute
the claims of the People of the Book. It is not permissible either to swear by the Bible in its present
form as it has undergone partial interpolation

(Part No. 1; Page No. 437)

and distortion, and thus cannot be the words of Allah (Glorified and Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The first and second questions of Fatwa no. 16419

Q 1: What is the ruling on Muslims who celebrate holidays of non-Muslims that Allah did
not sanction, such as the Mother's Day, Sham Al-IMasim and Christmas?

A: All these days are innovated celebrations which are not permissible for Muslims to participate in
or celebrate. In Islam, there are only two "Eids: "Eid-ul-Fitr (the Festival of Breaking the Fast) and
"Eid-ul-Adha (the Festival of the Sacrifice). Thus, a Muslim whom Allah has guided to the truth
should advise and gently instruct those who celebrate such innovated feasts. If he abandons this
practice, it will be good; otherwise, he will be considered a persistent doer of Bid "ah (innovation in
Islam) who is sinful for that action.

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Portal of the gene^lfSl^ residency
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Q 2: Thanks to Allah who guided mo to accept Islam. Now, I live with my non-Muslim
family who congratulate me on ^Eid-ul-Fitr (the Festival of Breaking the Fast) and x Eid-ul-
Adha (the Festival of the Sacrifice). Then, when it is the time for their holidays, I do not
congratulate them; they therefore become upset with me and call me arrogant. What
should I do? Please, advise? May Allah reward you with the best.

A: It is not permissible for you to congratulate non-Muslirns on their festivals even if

(Part No. 1; Page No. 438)

they get upset with you or feel you are haughty. It is recotn mended to endear Islam to them and
advise them nicely to accept it. We ask Allah (Exalted be He) to open the hearts of your family to
Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

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of Scholarly Research and Ifta'

Fatwa no. 21079

Q: On 12/8/1420 A.H. notices were placed on the roads of Riyadh conveying
congratulations from the Banque Saudi Fransi on the New Year.

Employees of the Banque Saudi Fransi wish the Saudi people a merry year. Respected
shaykh, it undoubtedly hurts every Muslim to find things like this common in the land of
Tawhid (belief in the Oneness of Allah/ monotheism) and Al-Haramayn Al-Sharifayn (the
Two Sacred Mosques, the Sacred Mosque in Makkah and the Prophet's Mosque in
Madinah).

I hope that Your Honor will clarify the ruling of Islam on this matter.

A: A Muslim is prohibited to congratulate the disbelievers. Christians, Jews or whomever, on their
distinctive occasions. This involves a sort of agreeing with them on their falsehood and being loyal to
them. Similarly, a Muslim is prohibited to congratulate his Muslim brother on the feasts and
celebrations of the disbelievers. By doing so, a Muslim imitates them.

(Part No. 1; Page No. 439)

It was authentically reported that the Prophet (peace be upon him) stated, Anyone who imitates a

people becomes one of them. Shaykh-ul-Islam Ibn Taymiyyah commented on this Hadith saying,

"This Hadith at least implies that it is prohibited for a Muslim to imitate the disbelievers though it
apparently signifies the disbelief of the imitator. Allah (Exalted be He) states, nd if any amongst you

takes them as Auliya J , then surely he is one of them. >

Muslims must resent disbelievers, dissociate themselves from them and hate their disbelief and
disobedience to Allah, as Allah (Exalted be He) states, You (O Muhammad yoJL^g oJLc ofll jJLzj) will

not find any people who believe in Allah and the Last Day, making friendship with those who oppose
Allah and His Messenger (Muhammad oJLc qJJl ,_?JL^)> He (Glorified be He) states, 0 you who

believe! Take not the Jews and the Christians as Auliya J (friends, protectors, helpers), they are but
Auliya J of each other. And if any amongst you takes them as Auliya J , then surely he is one of them.
Verily, Allah guides not those people who are the Zalimun (polytheists and wrong-doers and unjust).

Thus, Muslims are not permitted to express joy or congratulate disbelievers on their festive
occasions, whether by word of mouth, posters, newspapers, magazines, cards or the like. The legal
authorities must remove these notices.

May Allah grant us sucks May peace and blessings be upon our Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 1; Page No. 440)

The first and third questions of Fatwa no. 16426

Q 1: What is the ruling of Islam on answering the greeting of Christians, following their
funerals, and offering them condolences?

A: If a Kafir (disbeliever) greets a Muslim, the latter should reply by saying "The same to you" as
mentioned in the Sahih (sound) Hadith in which the Prophet (peace be upon him) said, When the

People of the Book greet you, you should say, "The same to you.") However, it is not permissible for

a Muslim to follow the funeral of a Kafir, for this is considered an act of loyalty to them which is
Haram (prohibited). However, consoling them is acceptable if there is a Shar "y (Is la mica I ly lawful)
probable interest. In this case, they should say, "I offer you my condolences, may your distress be
relieved, " but they should not say, "May Allah forgive your deceased," for seeking forgiveness for a
Mushrik (one associating others in worship with Allah) is not permissible.

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Q 3 : What is the ruling on participating in the feasts of the Christians? Please advise us.
May Allah reward you.

A: It is not permissible to participate in the feasts of the Christians or any of the Kuffar (disbelievers)
since this falls under cooperation in sin and transgression approval to Munkar (that which is
unacceptable or disapproved of by Islamic law and Muslims of sound intellect), and declaring loyalty
to the Kuffar. Allah (Exalted be He) says in describing the slaves of the Most Gracious (Allah): <And

those who do not bear witness to falsehood Which means that they do not attend Munkar whether it

is a feast of Kuffar or anything else.

(Part No. 1; Page No. 441)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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-Afify

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Fatwa no. 16439

Q: In our company, Muslim employees work together with Christian and Hindu employees.
Some employees collect a sum of money from employees in order to set up a farewell
party when one of the foreign employees is leaving. The party is composed of serving a
meal plus a gift to the guest. Does a Muslim's participation with their money and selves in
this kind of celebrations affect the Muslim's Aqidah (creed) in any way? Could you kindly
advise? May Allah reward you!

A: rnuslirns' participation with non-rnuslirns in collecting a sum of money to hold a party to see off
non-muslims is a kind of respect and honor to them which is not permissible for a Muslim to do or
even take part in. It is obligatory to call non-Muslims to Islam, illustrate its beauty and draw it near to
them perhaps Allah will guide them.

(Part No. 1; Page No. 442)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

■

Kir

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of Scholarly Research and Ifta'

Fatwa no. 17474

Some Muslim youth began corresponding with Christian missionary clubs and agencies
which in return send them lessons about the Injil (Gospel), video tapes of missionary
lectures, and immoral magazines which have spread all over our Islamic countries
including Algeria. I have enclosed for you a typical copy of the correspondences they
sent to us.

Q 1: is it permissible according to Shari ah (islamic law) to correspond with such
missionary agencies? What is the ruling on those who read injil (Gospel)?

Q 2: is it permissible according to Shari ah (islamic law) to participate in the enticing
competitions organized by such agencies?

A 1,2: The Injil (Gospel) that exists today is not the same that Allah, may He be Glorified and Exalted,
sent down. It contains a great deal of Tahr if (distortion of the meaning), lies, additions, omissions,
and sayings that are unbefitting to Allah, the Exalted. Allah has declared this in His Book stating,

(Part No. 1; Page No. 444)

■ And verily, among them is a party who distort the Book with their tongues (as they read), so that

you may think it is from the Book, but it is not from the Book, and they say: "This is from Allah," but it
is not from Allah; and they speak a lie against Allah while they know it. Furthermore He, the Exalted,

states, <Then woe to those who write the Book with their own hands and then say, "This is from

Allah, " to purchase with it a little price! Woe to them for what their hands have written and woe to
them for that they earn thereby.)

Muslims should not read in any of the Jewish or Christian books. The Prophet (peace be upon him)
admonished "Ulnar when he saw a paper from Tawrah (Torah) with him; the Prophet (peace be
upon him) said to him, Are you contused about it (Islamic religion), "O Ibn Al-Khattab?! By Him in

Whose Hands my soul is, I have brought unto you a white, bright and clean religion... Even if Musa
were alive, he would have had no other way but to follow me." In the narration of "Abdullah ibn
Thabit: then "Umar said: I am pleased with Allah as a Lord, Islam as a religion, and Muhammad
(peace be upon him) as a Prophet.)

Consequently, it is not permissible to correspond with Christian missionary centers, listen to their
tapes, or participate in competitions organized by them, however appealing they may be. This is a
sort of helping them in sin and transgression. However, reading Jewish and Christian books is
permissible for those who are able to refute all the falsehood mentioned in them in order to establish
proof and remove doubts.

(Part No. 1; Page No. 445)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 17665

Q: i watched the TV series "The Grandfather of the Leader of Mankind," which made me
love * Abdul-Muttalib and Abu Talib. Allah knows that I loved them out of my love to the
Messenger of Allah (peace be upon him). Am I sinful due to my love for them, knowing
that they died without accepting Islam? Would you please advise me, may Allah cover
you with His protection. Peace and blessings be upon our leader Muhammad and may
Allah grant you peace.

A: The care of " Abdul-Muttalib, and protection of Abu Talib given to the Prophet (peace be upon
him), and the latter 's support for hirn should not lead us to love theirs because "Abdul-Muttalib died
while maintaining the religion of Jahiliyyah (pre-Islarnic time of ignorance) which is Shirk (associating
others with Allah in His Divinity or worship). As for Abu Talib, he knew the truth but did not act
according to it and he refused to pronounce the Shahadah (Testimony of Faith) while dying when the
Prophet (peace be upon him) asked him to. Rather, he said: "I am upon the religion of "Abdul-
Muttalib." Consequently, we should detest and resent them for the sake of Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

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(Part No. 1; Page No. 446)

The third question of Fatwa no. 17795

Q3: Sometimes I listen to some Christian radio programs only in order to know and learn
about Christian thought. What is the Islamic view on this?

A: It is not permissible to listen to Christian missionary programs, unless you have the basic
knowledge that will make you sure of their absurdities and differentiate between truth and falsehood,
in which case they cannot influence your beliefs and faith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17923

Q3: There is no doubt regarding the Kufr (disbelief) of those who worship graves, pious
people, including the Sahabah (Companions of the Prophet) and others, or those who
supplicate anyone other than Allah, the Exalted. What should be my attitude toward
those who hold this creed, defend it, and admit the name of the group who holds the
Aqidah (creed) previously mentioned? Should I greet him? If he greets me, should I
reply, or should I renounce him, oppose him, and show people how dangerous he is?
Would you please tell me what to do in this respect?

A: You should call those whom you mentioned to the path of Allah, show them their manifest error,
and advise them, may Allah guide them to the right path. If they respond positively, all praise be to
Allah. If not, keep away from them, do not initiate the greeting, do not return it, or even answer
them.

(Part No. 1; Page No. 447)

Allah, may He be Glorified states, Indeed there has been an excellent example for you in Ibrahim

(Abraham) and those with him, when they said to their people: "Verily, we are free from you and
whatever you worship besides Allah: we have rejected you, and there has started between us and
you hostility and hatred for ever until you believe in Allah Alone")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 17976

Q 2: Is listening to a Christian radio broadcasting forbidden, although the listener
believes in Islam, Allah, and His Messenger (peace be upon him) and no one can shake his
belief no matter what evidence they have. But listening to this radio broadcasting is
nothing but curiosity and a desire to learn about their beliefs?

A: It is not permissible to listen to a Christian radio broadcasting that calls for embracing the
Christian faith in order to avoid Fitnah (temptation), except for the scholars who want to answer their
misconceptions, refute their propaganda, and warn Muslims against their evils.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 1; Page No. 448)

The tenth question of Fatwa no. 18074

Q ID: Most of our teachers are Mushriks (those who associate others with Allah in His
Divinity or worship) or People of the Book of Jews or Christians. What is the ruling on
congratulating them on their festivals? What is the ruling on answering their greeting,
which is very important to them? What is the ruling on giving them presents whether in
their festivals or other occasions?

A: First: It is not permissible either to attend the Christian festivals or congratulate thern on such
occasions; for this will be a sort of being pleased w ith what they do, flattering thern for their
falsehood and helping thern in sin and transgression. Allah, the Exalted, says. Help you one another

in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and
transgression.)

Second: starting with the greeting to a disbeliever is not permissible; for what has been authentically
reported in the Hadith narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger
of A I lah (peace be upon him) said, Do not greet the Jews and the Christians before they greet you

and when you meet anyone of them on the roads force him to go to the narrowest part of it>

Narrated by Muslim. In the Hadith narrated by Anas (may Allah be pleased with him), he reported the
Messenger of Allah (peace be upon him) as saying, When the People of the Book offer you

salutations, you should say 'The same to you.' Narrated by the Two Shaykhs (Al-Bukhari and

Muslim).

Thus they should be answered as indicated in the Hadith by saying, "The same to you." It is all right
to start greeting the Kafir (disbeliever) saying "How is it going?" in the morning and the evening, and
the like;

(Part No. 1; Page No. 449)

if necessary. This was acknowledged by a group of scholars including Shaykh-ul-Islam Ibn
Taymiyyah.

Based on what has been mentioned above, it is all right to greet your non-Muslim teachers with any
greeting other than that of Islam before they greet you. You can say "How are you?" and the like.
Moreover, you can answer their greeting if they greet you first. If they learn about the greeting of
Islam and greet you with it, you should answer them with what has been mentioned in the previous
Hadith saying, "The same to you."

May Allah grant us success! may peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 18604

Q 1: It is common among us to say "Nowadays the Christians are better than Muslims in
dealing with others."

A: It is not permissible to prefer non-Muslirns to Muslims, either in terms of how they deal with
others or in anything else. Allah has cursed the hypocrites who say to the disbelievers they are

better guided as regards the way than the believers (Muslims).) Even if some Muslims happen not to

be honest in dealing with others, we cannot judge that all Muslims are the same.

(Part No. 1; Page No. 450)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 17324

Q 2: What is the appropriate limit of al-Wala" wal-Bara" (loyalty and disassociation for
allah's Sake) as regards Muslims who commit sins such as singing, shaving the heard,
smoking, snuffing, Isbal (lengthening and trailing clothing below the ankles), etc.? Must
we boycott them if they do not respond to advice?

A: It is not permissible to deal with those who commit sins in public unless you aim at counseling
them j knowing that your advice will affect them positively. They should be loved in proportion to the
strength of their belief in Allah, and they should be resented in proportion to the seriousness of their
sins. If they do not accept the advice, they should be abandoned according to Shari "ah (Islamic law)
until they repent to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 18412

Q 1: We know that it is not permissible to celebrate what is called Neyruz (Iranian new
year holiday), as it is one of the feasts of the Magi. The question is: Is it permissible to
eat the foods served at these feasts several days later?

(Part No. 1; Page No. 451)

A: First: it is not permissible for a Muslim to observe any of the rituals of disbelief and Shirk
(associating others with Allah in His Divinity or worship); including the religious occasions such as
festivals and others.

Second : it is not permissible to eat the food served at feasts and celebrations associated with Shirk
and Bid "ah (innovation in islam). This is a sort of participation and approval with them as they are. A
Muslim should be very keen to maintain his Islamic practices unblemished.

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The seventeenth question of Fatwa no. 18612

Q 17: i usually have my lunch at a certain restaurant; is it lawful to go to it on a special
festival day when many non-Muslims come, knowing that on that day they prepare
special food for this occasion?

A: It is not permissible to have such food in order to avoid mixing with non-Muslims at their festivals.
If it is due to coincidence, it would be permissible to eat from that food provided that it was made by
the People of the Book (i.e. Jews or Christians), so long as it contains no unlawful ingredients, such
as pork for example. If the food is made by other than the People of the Book, it will not be
permissible to eat any of the meats served. Allah, my He be Glorified, does not allow Muslims to eat
the food of non-Muslims, except for the People of the Book. Food here means the meat of the
animals that they slaughter.

(Part No. 1; Page No. 452)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second and third questions of Fatwa no. 18476

Q 2: Is it permissible for muslims to exchange greetings with Christians on every
occasion?

A: It is not permissible to greet Christians or other disbelievers on their festivals and religious
occasions, for this will be a sort of encouraging therm in their falsehood and sharing in their sin. Allah,
the Exalted, states, but do not help one another in sin and transgression. However, the prohibition

may be lifted if there is an interest, which will most likely be achieved and is required by Purified
Sharfah (Islamic Law).

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Q3: Is it permissible for muslims to accept the Christians' invitations to their parties and
occasions and vice versa?

A: It is not permissible to share in the festivals and religious celebrations held by non-Muslims, for
Allah , the Exalted, described the Servants of the Most Beneficent (Allah) as And those who do not

bear witness to falsehood The word "falsehood" is interpreted as 'the disbelievers festivals/ and

"bear witness" [in Arabic 'yash-hadun;' which could mean 'bearing witness' or 'attending, partaking,
etc.'] is interpreted as

(Part No. 1; Page No. 453)

'attending and participating in them.'

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
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Shaykh

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ibn Baz

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of Scholarly Research and Ifta'

Fatwa no. 19991

Q: All our teachers are Hindu and many of their festivals and religious ceremonies come
up on which all the students greet and congratulate them. We find it embarrassing not
to greet them, so what should we do? Should we greet them or not? Would you please
help us, may Allah grant you all goodness.

A: it is not permissible for Muslims to take part with the Hindu disbelievers in celebrating their
festivals and religious occasions. One should neither show happiness and approval, nor congratulate
them on such occasions. This is imitation of the enemies of Allah in their forbidden acts which are not
in line with Islamic tenets. It also constitutes a sort of assisting them in sin and transgression,
bringing them joy, flattering them, adding numbers to their gatherings [thus giving them
significance], and giving them prestige. Allah, the Exalted states, Help you one another in Al-Birr and

At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.
And fear Allah. Verily, Allah is Severe in punishment.) It is authentically narrated that the Prophet

(peace be upon him) stated, Anyone who imitates a people becomes one of them.)

(Part No. 1; Page No. 454)

Narrated by Imam Ahmad in his Musnad (Hadith compilation) and Abu Dawud in his Sunan (Hadith
compilations classified by jurisprudential themes).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The first question of Fatwa no. 20795

Q 1: Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian
year, the new Hijri (lunar) year, and the Mawlid (the Prophet's birthday)?

A: It is not permissible to offer congratulations on such occasions; for it is notMashru' (Islarnically
permissible) to celebrate them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

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The fifth question of Fatwa no. 21587

Q 5: is it permissible for a Muslim who believes in one God to participate in the wedding
ceremonies of Mushriks (those who associate others with Allah in His Divinity or
worship), and help them arrange such ceremonies on account of a blood or marriage
relationship, or the like? Also, is it permissible to attend their funerals, without praying
for their dead, and the burial? Is it permissible to sit and commiserate with them?

A: It is not pGrrnissible to share in

(Part No. 1; Page No. 455)

their occasions, which involve Shirk (associating others with Allah in His Divinity or worship) or Bid "ah
(innovation in Islam). Moreover, it is not permissible to follow their funeral processions; because this
is a type of forbidden association with them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 19581

Q: I was born in France where I still live until now. I am 26 years old and my parents are
Tunisian. I am married and have two children; the oldest is 4 years old and the second is
9 months old. I would like to migrate to one of the Arab countries, particularly to secure
the future of my children and keep their religion and language safe and sound. I intended
to settle in Tunisia because all my relatives live there. My parents too intend to go back
home. The problem is that Muslim women are strictly forbidden to put on Hijab (veil) in
Tunisia, even in the streets. All the members of my family living there were compelled to
take off their Hijab (veil). Moreover, it is not permissible there to hold any kind of
religious meetings or gatherings even if they were part of a wedding celebration or the
like. Muslims there, especially the youth, are obliged to walk separately and are in
continuous fear even when they observe the Salah (Prayer) at the mosque.

Consequently, living there is impossible for me and for my wife who wears
(Part No. 1; Page No. 456)

Hijab (veil). With regard to my children, I can not guarantee that they will learn their
religion on sound bases. Whenever I think about my current status, living in a country of
non-Muslims, I feel so confused and undecided. I have no satisfactory solution because I
do not know whether I should migrate in such conditions or not. Would you please tell me
about some Hadith and Qur'anic Ayahs (verses) upon which I can make the right
decision, may Allah grant you all goodness. I fear lest I should later regret it or feel that
I made the wrong decision.

A: Dear brother, we thank you for your religious feeling which is the duty of every Muslim who
believes in Allah as the Lord, Islam as a religion, and Muhammad (peace be upon him) as a Prophet.
We recommend you to fear Allah, the Exalted, as He should be feared in all your matters. Moreover,
we would like to tell you that residing in non-Muslim countries is forbidden in Islamic Shari'ah
(Islamic law) except for a necessity acknowledged by Sharfah (Islamic law). For example, seeking
treatment which is not available in Muslim countries, to call to Islam and the like. You have to do your
best and seek the means that make it easy for you to leave this non-Muslim country, and to move to
a Muslim country even if it is not your home country. Allah, the Exalted, says, And whosoever fears

Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).) (And

He will provide him from (sources) he never could imagine.} If the status in France and Tunisia, is as

you have mentioned, and it is not easy for you to migrate,

(Part No. 1; Page No. 457)

you should fear Allah as He should be feared in regard to yourself, abide by and hold fast to your
religion, observe the religious rituals such as the Five Obligatory Daily Prayers and others and seek
refuge with Allah continuously to strengthen your heart. You also have to stay away from mingling
and meeting with evil people. You should call to the path of Allah as much as you can. We ask Allah,
the Benevolent, to grant you success and provide you with good wherever you are. Verily Allah is the
One to be sought for achieving this and the only One Who is Able to do so.

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20175

Q: i work in a restaurant and when non-Muslim foreigners come to have their meals, we
charge them double the price, is this permissible?

A: A non-Muslim should be treated equally as other Muslims concerning business dealings.
Therefore, Muslims should be honest when dealing with non-Muslims and not cheat them. They
should not be charged double the price that Muslims pay; however, this does not mean we should
love and befriend them. We should feel aversion to them for the Sake of Allah and indeed, this is the
firmest commitment of Iman (belief). May Allah grant us assistance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

Fatwa no. 20188

Q: My inquiry is about the wedding of my brother-in-law who is a Magus.

Should we travel with him to conclude his marriage contract with his fiancee? Should we
help him with money for example, knowing that my husband is the only Muslim in his
family, while I am Muslim by birth? what are the legal rulings that regulate dealing with
non-Muslim people, like the members of my husband's family?

it is not permissible for a Muslim to have Wala' (loyalty) to unbelievers, represented in this particular
situation by attending the celebration of your brother-in-law's marriage and traveling with him for this
purpose. The wedding celebrations and the like include some rites associated with Kufr (disbelief).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20400

Q 2: In India some festivals related to the Hindus (worshippers of idols) are celebrated.
As I am their neighbor they present me with some desserts like those Muslims served in
the blessed x Eid-ul-Fitr (the Festival of Breaking the Fast). There are different opinions
regarding accepting these deserts; some people consider eating them permissible on the
grounds that they are not meat. Others view that eating these desserts is Haram
(prohibited) on the grounds that they were dedicated to other than Allah. It should be
noted that these desserts are not homemade; rather they are purchased from the
stores. Please inform me of what should be done.

(Part No. 1; Page No. 459)

A: it is not permissible to accept or make use of the gifts given by disbelievers to Muslims on their
festivals and religious occasions. Accepting such gifts is a sort of approval of their falsehood and
being satisfied with what they do. Consequently, a Muslim should be mindful and be careful when it
comes to matters related to his faith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 19479

A 5: is it permissible for a male or female Muslim to work in the disbelievers' munitions
factories, participate in any activity which strengthens their army in number and
equipment, as a computer scientist or the like, or join their armies?

A: It is not permissible for a Muslim to work in the disbelievers' munitions factories, participate in any
activity that increases their power, or join their armies. In fact, this is a sort of Wala' (loyalty) to
them. Allah, the Exalted, states, Let not the believers take the disbelievers as Auliya (supporters,

helpers) instead of the believers Moreover, He, the Glorified, states, O you who believe! Take not

the Jews and the Christians as Auliya J (friends, protectors, helpers) There are many other Ayahs

(verses)

(Part No. 1; Page No. 460)

to this effect. Anyone who does this becomes on the verge of being an absolute supporter of the
disbelievers, thus becoming one of them unconsciously. Consequently, they will come under Allah's,
the Exalted, warning, nd if any amongst you takes them as Auliya', then surely he is one of them. >

and also, {and whoever does that will never be helped by Allah in any way, except if you indeed fear

a danger from them.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20235

Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To continue,

The Permanent Committee for Scholarly Research and Ifta" read the letter sent to his
Eminence, the General Mufty (Islamic scholar qualified to issue legal opinions) from
Shaykh Khalid ibn ^Aly Al Shaman, the court judge and manager of the Cooperative Office
at Badr, which was referred to the Secretariat General of the Council of Senior Scholars
no. 1139 on 3/2/1419, in which the questioner submitted the following question:

(Part No. 1; Page No. 461)

I would like to inform you that I work in the province of Badr in Al-Madinah Al-
Munawwarah. There, we found many young men who were guided, by Allah's Grace, and
others who tended to draw nearer to the Sufis there to earn some money or acquire
subsidies. They thus tend to honor these Sufis, prepare banquets and celebrations for
them on the plea that they make a lot of charitable acts in favor of the district.

Your Eminence; young men have become divided into two parties: one party is in favor of
revering the Sufis to acquire the mentioned benefits; the other party denounces such
acts even if the result will be the loss of such subsidies or donations provided for the
district. Moreover, some people have started to warn against attending these
gatherings claiming that they are prohibited. They have also started to desert those
who revere the Sufis or draw nearer to them, even if they do not belong to them.

Your Eminence: Young men here have split between the two parties; they ask for your
direction in this regard, is it permissible to honor the Sufis and draw nearer to them for
the benefits they offer to the district? It is permissible to attend these honoring
sessions? What is the ruling on avoiding anyone who honors them and seeks their
friendship? I hope that the answer will be prompt and detailed so as to be reassured.
May Allah guide you and grant you success.

(Part No. 1; Page No. 462)

After the Committee had studied the inquiry, it answered that Sufis m isaBid"ah (innovation in
religion) in Islam, and every Bid "ah is a means of going astray. This could also lead to Shirk
(associating others in worship with Allah) and Kufr (disbelief) if it leads to holding exaggerated views
about the Sufi shaykhs, believing that they, rather than Allah, can cause harm and bring benefit,
seeking the support of the dead and slaughtering for them and believing that those who follow the
Sufi orders acquire their religion directly from Allah and are in no need to follow the Messenger
(peace be upon him). Moreover, they prescribe some acts of worship and Adkhar (invocations and
Remembrances said at certain times on a regular basis) that have no proof in what Allah revealed.
The Prophet (peace be upon him) said, If anybody introduces a practice which is not authenticated

by me, it is to be rejected. Therefore, it is not permissible to associate with the Sufis or attend their

gatherings. It is not permissible either to honor or encourage them; rather, they should be censured
and prohibited from performing their Sufi practices and spreading them among people. They should

be deserted and people should be warned against thern.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20597

Q 2: Some foreign authorities distribute two types of flags, one for Saudi Arabia and the
other one for their non-Muslim countries. A military official hangs these flags on people's
chests. What is the ruling on this action?

A: It is not permissible for a Muslim to hang the disbelievers' distinctive symbols, such as crosses or
other items, onto

(Part No. 1; Page No. 463)

their chest.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20549

Q: First: Last year, people placed the word "Allahu Akbar" (Allah is the Greatest) on the
minaret of the Islamic Center in Ramadan after Christmas was over. They decorated it
and the facade of the Masjid (Mosque) with the same lights used on Christmas Day. I
blamed them arguing that this action involves imitation of non-Muslims and it was not
permissible to be done in the Masjid or Muslim houses. They advised me to wait until the
Shaykh (Imam of the Masjid) would come back, but I told them that the matter was very
clear so there was no need to ask him. Nobody responded.

I asked the Imam once he returned about what people did in his absence, and he said
that this was just a sort of analogy. I replied that it was imitation of the disbelievers, but
he drew my attention to the fact that people used to hang the lights and put Christmas
Trees in their houses and streets and they no longer do so now. This is actually correct.
The lights are brought out of the streets, but they are still available in the houses and
people use them in Masjids in the same way. To me, this is not permissible.

(Part No. 1; Page No. 464)

Now, what worries me a lot is that Ramadan this year mostly corresponds to the month
in which people celebrate the Christmas and many of the youth break their Sawm
(fasting) in order to celebrate that Day. Moreover, next year, Christmas Day will
correspond to x Eid-ul-Fitr (the Festival of Breaking the Fast). These countries need
instructions regarding this matter where ignorance prevails among Muslims' children who
gradually thaw in that society. For instance, we held an international contest for the
memorization of the Qur'an and prizes will be given on Laylat-ul-Qadr (the Night of
Decree). The interested participants were about 520 boys and 30 girls who took part
just for the sake of the prizes. Some of them have not even memorized Al-Fatihah and
another one said that he never hears the Qur'an recited in his house though his father is
Muslim. Please, advise.

Second: There are four chairs inside the Masjid that has room for 850 people and
another two in the entry. These chairs resemble those I used to sit on in church before I
embraced Islam. Please, advise. May Allah reward you!

A: It is not permissible for Muslims to imitate the disbelievers in their festivals, their places of
worship and the like. The Prophet (peace be upon him) said: Anyone who copies a people is one of

them.) You must all avoid that and advise those who imitate them not to do.
(Part No. 1; Page No. 465)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 21394

Q 5: is it permissible to do business with ibadiyyah (a Muslim sect)? For example, I buy
their good books and cassettes, should I stop or continue doing this?

A: There is no harm in buying the useful books from anyone because of their great benefit As for
the books that contain heresy and error, it is not permissible to deal in them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21570

Q 1: Images of crosses have become openly visible. Muslims are so neglectful of this
issue that we now see it on TV channels, commercial magazine, etc.

(Part No. 1; Page No. 466)

1. What is the ruling on making pictures of crosses in general?

2. What is the ruling on publishing pictures of crosses in magazines, ads, etc.?

3. We see the pictures of cross in some Islamic magazines in order to warn people
against Christians and reveal their missionary plans, what is the ruling on this?

4. What is the ruling on taking photos of their religious rites?

A: Firstly, it is not permissible to take photos of crosses or any other symbol of disbelief, or to
publish them in magazines and ads. The only exception is when someone intends to warn Muslims
against glorifying and respecting them while ensuring that the publisher attaches a statement
illustrating its falsehood.

Second ly, it is not permissible to take photos of non-Muslim rituals or circulate them among Muslims
because they contain acts of disbelief in Allah and His Messenger and contradict Islam. This may also
attract people to them, especially those of weak faith. Furthermore, this removes the Muslim's
repugnancy of disbelief; thus it must be avoided.

(Part No. 1; Page No. 467)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21413

All Praise is due to Allah, Alone. May peace be upon the Last Prophet.

The Permanent Committee for Scholarly Research and Ifta" has reviewed the referred
questions to His Honor, the General Mufti (Islamic scholar qualified to issue legal
opinions) by a number of questioners. The questions are recorded in the Secretariat
General of the Council of Senior Scholars no. 86, dated (5/1/1421 A.H.), and no. 1326,
1327, 1328, dated 2/3/1421 A.H. concerning the ruling on building places of worship for
non-Muslims in Arabia such as Christian churches, Jewish synagogues, etc. Is it
permissible for a company owner to allocate a place for non-Muslim workers to practice
their worship there?

Studying these questions, the Committee answered as follows:

Every religion other than Islam is mere disbelief and error. Every house of worship other than that of
Islam is considered a place of disbelief and error, because worshipping Allah is only permissible
through what He has legislated. The Islamic Shari "ah is the Last Divine Testament for both Jinn and
man. Thus, it abrogates the past codes of law according to the consensus of scholars.

(Part No. 1; Page No. 468)

Anyone who claims that the religions of Jews and Christians are true whether from among
themselves or not, denies the Book of Allah (Qur'an), the Sunnah of the Prophet (peace be upon him)
and the consensus of Muslims. Thus, he is an apostate even if he claims Islam. However, the proof
must be established against him if it is thought that he is unaware of the truth. Allah (Exalted be He)
states, <And We have not sent you (0 Muhammad yoJUag tulc ajul except as a giver of glad

tidings and a warner to all mankind Allah also states, Say (0 Muhammad joJL.^ <lJLc -pJJI ,_sJL^): "O

mankind! Verily, I am sent to you all as the Messenger of Allah Allah (Glorified be He) states, (Truly,

the religion with Allah is Islam. Allah (Glorified and Exalted be He) states, And whoever seeks a

religion other than Islam, it will never be accepted of him Allah (Glorified be He) states, 'Verily,

those who disbelieve (in the religion of Islam, the Qur'an and Prophet Muhammad cuJLc aJJl ^JL^-
yoJL^jg) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in
the Fire of Hell. They are the worst of creatures. It is authentically reported in "Sahih Al-BukharT

and u Sahih Muslim" and others that the Prophet (peace be upon him) stated, In the past, every

prophet used to be sent to his people only but I has been sent to all people. Therefore, it is an

Islamic duty to forbid disbelief, because it entails the worship of other than Allah and contradicts the
Shari "ah. Consequently, it is forbidden to build houses of worship for religions other than Islam

(Part No. 1; Page No. 469)

such as Judaism, Christianity, etc. These temples, whether a church or otherwise, are considered
places for worshipping other than Allah, as they are not in conformance with the Islamic Shari "ah
that abrogates all the past codes of law. As for the good deeds of the disbelievers, Allah (Exalted be
He) states, And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and

We shall make such deeds as scattered floating particles of dust. Thus, scholars have unanimously

agreed upon the prohibition of building temples such as churches in Muslim countries. Likewise, it is
not permissible that two religions are confessed as formal religions in the Muslim lands, and there
must be no rituals or temples for non-Muslims such as churches or any other building. Scholars
unanimously agreed on the obligation of destroying churches and other places of worship if they
were built recently in the Muslim lands. It is not permissible to oppose the Muslim ruler in destroying
them, but you must obey him. Scholars (may Allah be merciful with them) have unanimously agreed
that building these places such as churches in the Arabian Peninsula is more sinful because of the
clear and sound Hadith reported on the prohibition of combining two religions in the Arabian
Peninsula. The Prophet (peace be upon him) stated, There should not be two religions together in

the Arabian Peninsula. (Related by Imam Malik and others. Moreover, it finds further grounds in the

reports of "Sahih Al-Bukhari" and "Sahih Muslim".

(Part No. 1; Page No. 470)

The Arabian Peninsula is the sacrosanct base of Islam which no disbeliever is allowed to violate, to
assume its nationality, or to own anything therein. Needless to mention that the building of churches
for the cross worshippers is also prohibited there. So, no two religions are to co-exist there. It is only
one religion with which Allah sent His Prophet Muhammad (peace be upon him). There shall be only
one Qiblah (direction faced for Prayer towards the Ka"bah); the Muslim direction to the ancient
House (Ka "bah). Praise be to Allah who guided the rulers of this country to prevent building these
places of worship on this sacred Muslim soil.

We cry out to Allah for the temples that the enemies of Islam have brought to Muslim lands such as
churches and their likes. We ask Allah to protect Islam against their plots.

Thus, it is evident that setting up houses for non-Muslim worship such as churches or allocating
places for them in any Muslim country is of the greatest support for disbelief and endorsement of
their faith. Allah (Exalted be He) states, Help you one another in Al-Birr and At-Taqwa (virtue,

righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily,
Allah is Severe in punishment.)

Shaykh-ul-Islam (may Allah be merciful with him) said, "Anyone who believes that churches are
places where Allah is worshipped or that the worship of Jews and Christians is true

(Part No. 1; Page No. 471)

and constitute obedience to His Prophet, or that Allah likes or is pleased with this act of worship, or
helps them to open such places and establish their religion, is a disbeliever." He also said, "Anyone
who believes that Christians' visits to their churches draw them near to Allah, is an apostate. If he is
unaware that this is forbidden, he must be informed. However, if he insists on his opinion after this,
he will be considered an apostate.

We seek refuge in Allah against deviation after integrity and against error after guidance. A Muslim
must be careful lest he be included in Allah's statement, Verily, those who have turned back (have

apostatised) as disbelievers after the guidance has been manifested to them - Shaitan (Satan) has
beautified for them (their false hopes), and (Allah) prolonged their term (age).}<This is because

they said to those who hate what Allah has sent down: "We will obey you in part of the matter." But
Allah knows their secrets. Then how (will it be) when the angels will take their souls at death,

smiting their faces and their backs?} {That is because they followed that which angered Allah and

hated that which pleased Him. So He made their deeds fruitless. > May Allah grant us success! May

peace and blessings be upon our Prophet Muhammad, his family and Companions!

The second question of Fatwa no. 20518

Q 2: There is a practice that has spread among committed Muslim women and we would
like to know

(Part No. 1; Page No. 472)

the ruling on it, namely, women's excessive love for one another. A woman may exceed
the proper limits in loving her Muslim sister. For example, she imitates her style of
clothing, sacrifices her life for her, engraves her name on jewelry, visits her frequently,
talks with her daily on the phone for hours, and may feel deeply upset if she does not
see her. Women claim that this is love for the Sake of Allah (Exalted be He). We hope
Your Eminence will explain the ruling on this and the meaning of loving for the Sake of
Allah. It is worth mentioning that this practice is common among women. Allah is the One
sought for help.

A: Love for the Sake ofAllah is one of the strongest expressions of I man (faith). Those who love
each other for the Sake of Allah will be shaded with His Shade on the Day of Resurrection - as
authentically reported from the Prophet (peace be upon him). It is a good deed to love someone for
the Sake of Allah because it means loving those whom Allah loves, namely, the pious people. A
person is loved for the Sake ofAllah when they fulfill the Rights ofAllah and His Servants, and hold
fasttoShari"ah (Islamic law). They are not loved because of their family status, lineage, beauty,
wealth or any other worldly privilege. An indication of the sincerity of this love is that when the
person being loved for the Sake ofAllah disobeys Allah, this love diminishes according to the gravity
of the sin and is replaced with anger for the Sake ofAllah and respect for His Sanctities. On the other
hand, it is not love for the Sake ofAllah to exceed the proper limits in loving someone, be attached to
them to the extent of not being able to part with them, or admire them so much. In fact, it indicates a
defect in Tawhid (belief in the Oneness ofAllah), and attachment of one's heart

(Part No. 1; Page No. 473)

to other than Allah, which may lead to committing acts forbidden by Allah. Accordingly, it is
unacceptable and should be avoided.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Praise be to Allah, Fatwas of the Permanent Committee, First Volume (Second Group), completed.

Following, by Allah's Will, the Second Volume.

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 6)

The third question of Fatwa no. 18645

Q 3: Do the Jinn (creatures created from fire) know the Ghayb (the Unseen)? Please
clarify this as soon as possible.

A: Knowledge of Ghayb is one of the exclusive attributes of Rububiyyah (Lordship); no one knows the
Ghayb of the heavens and the earth except Allah. Allah (Exalted be He) says: And with Hirn are the

keys of the Ghayb (all that is hidden), none knows thern but He. He (Exalted is His Majesty) also

says : (Say : "None in the heavens and the earth knows the Ghayb (Unseen) except Allah" The Jinn

do not know the Ghayb, which is proven by His Saying (Exalted be He): Then when We decreed

death for hirn [Sulairnan (Solomon)], nothing informed thern (ji nn ) of his death except a little worm
of the earth, which kept (slowly) gnawing away at his stick. So when he fell down, the jinn saw
clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.

Therefore, anyone who claims to know the Ghayb is a Kafir (disbeliever) and anyone who believes in
this claim is a Kafir as well, for they are denying the Qur'an.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

(Part No. 2; Page No. 7)
Fatwa no. 18723

Q: Here in Yemen, we have a printed material that is issued every Hijri (lunar) year
entitled: (Calendar of Yemeni Astronomer, known as the calendar of Bayt Al-Faqih),
produced by Mahdy Amin. It should be mentioned that this man died, but his grandson,
Ahmad Muhammad Mahdy Amin, is still publishing and distributing thousands of copies of
this release all over the cities and villages of Yemen. This calendar shows people's
horoscope and luck as well as the future horoscope of people in authority, Yemeni
regions and Arab countries, and also shows what will happen in the Hijri months all over
the year. Its owner mentions the following in the calendar in page 3 for year 1417 A.H.:
(The Yemeni Astronomer looks into your horoscope and luck as well as the future using
stars, the sciences of Jafr (knowing the predestination and the Unseen), Al-Zirgah
(knowing the answers of certain questions in a certain way) and Sand (knowing the
Unseen by drawing some lines in the sand. ..etc). However, many of the common laymen
and semi-educated people believe in and appreciate this calendar. Attached is a copy of
it for clarification. My question is:

a- Is it permissible to write, publish and distribute it?

b- What is the ruling on whoever distributes, sells, or buys it?

c- Is it permissible to read and believe in all or part of what is mentioned in it?

And what should be the response to anyone who claims that some of that which is
mentioned in it occurs?

(Part No. 2; Page No. 8)

d- What is the ruling on money earned from publishing, writing, printing, distributing or
selling it?

A: It is impermissible to make, publish, sell or distribute this calendar, for it includes false sayings
that denote Kufr (disbelief) and Shirk (associating others with Allah in His Divinity or worship), as it
involves claiming the knowledge of Ghayb (the Unseen) and the good or bad future events occurring
to countries and people, which is definitely an act of Kufr in Allah (Glorified and Exalted be He). This
also constitutes a false claim of sharing with Allah (Exalted be He) the Knowledge of the Ghayb that is
known only to Him, as He (Exalted be He) says: {(He Alone is) the All-Knower of the Ghayb (Unseen),

and He reveals to none His Ghayb (Unseen).} {Except to a Messenger (from mankind) whom He has

chosen (He informs him of unseen as much as He likes) And: Say: '"None in the heavens and the

earth knows the Ghaib (Unseen) except Allah" The Prophet (peace be upon him) also said: Anyone

who goes to a soothsayer or a diviner and believes what he says, has disbelieved in what was
revealed to Muhammad, (peace be upon him). Therefore, this calendar must not be published and

should be destroyed. Moreover, whoever publishes or promotes it should be legally punished by
rulers with an equitable punishment according to Sharfah (Islamic law) to protect Muslims' 'Aqidah
(creed) from Shirk and Kufr, deter callers to falsehood, and to fulfill the duty of enjoining good and
forbidding evil.

(Part No. 2; Page No. 9)

Further more, this should be restricted to the calculations of the regular Hijri months, Salah (Prayer)
times, times of throwing seeds and similar beneficial issues to people without violating the 'Aqidah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18924

Q: Is Allah the only One Who knows my inner self?

A: Allah (Glorified and Exalted be He) Alone knows what lies in the recesses of the inner self and all
thoughts, secrets and obsessions that preoccupy one's rnind. Allah (Glorified be He) says: And if you

(O Muharnrnad y&JL^g oJLc -aJJ I ^jULs*) speak (the invocation) aloud, then verily. He knows the secret
and that which is yet more hidden. Allah (Exalted be He) also says: Is not Allah Best Aware of what

is in the breasts of the 'Alarnin (mankind and jinn). And: And Allah knows what you conceal and

what you reveal. And: He knows what is in the heavens and on earth, and He knows what you

conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men).}

(Part No. 2; Page No. 10)

Allah also says: And your Lord knows what their breasts conceal, and what they reveal. > Thus,

anyone who claims knowledge of people's inner selves and what they conceal has contended with
Allah (Glorified and Exalted be He) in His Lordship and this is Kufr (disbelief) which Muslims should
beware of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18627

Q: In a book entitled "Tanwir Al-Mu'minat (Enlightening the Believing Women)" by x Abdul-
Salam Yasin, the leader of a Moroccan Islamist organization called Al- Adl wal-Ihasan,
vol. 1, p. 290, first edition, 1996, he wrote, "Great Sufis like Al-Ghazaly look into Al-Lawh-
ul-Mahfuzh (the Preserved Tablet), so what will my status be as one in the darkness of
ignorance? Ibn Taymiyah reads in Al-Lawh-ul-Mahfuzh and foretells future events. How
is this possible! Al-Lawh-ul-Mahfuzh and knowledge of Ghayb (the Unseen) is read by Ibn
Taymiyah? Yes, indeed.

(Part No. 2; Page No. 11)

I may provide you with the number of the page and volume of the book entitled "Madarig
Al-Salikin" by the student of Ibn Taymiyyah the illuminary and righteous in which he
relates the discussion he held with his Shaykh as he informed him that Muslims will win a
battle with Tatars and that he obtained this piece of news from Al-Lawh-ul-Mahfuzh."

Respected Shaykh, Sufis are known for their myths, lies and deviation from the sound
x Aqidah (creed), but words like these cannot be uttered by prominent scholars who
believe in the oneness of Allah, such as Shaykh Al-Islam Ibn Taymiyah and his student
Ibn Al-Qayyim. Is what is attributed to these two great Shaykhs Ibn Taymiyah and Ibn
Al-Qayyim correct? Is it true that Shaykh Al-Islam looked into Al-Lawh-ul-Mahfuzh and
foretold future events? Is this an accusation that Sufis make against those who follow
Tawhid (belief in the Oneness of Allah)? have men, messengers, or anyone ever looked
into Al-Lawh-ul-Mahfuzh? In the same book, vol. 2, p.37, the author wrote, "The diligent
student [Ibn Al-Qayyim] received the latest writings of Ibn Taymiyah in the prison where
he died. The writings included a letter in which the scholar Ibn Taymiyah bitterly blamed
his students for lack of Wajd (a very high point of love; ecstasy)."

In the same volume, it is written, "I wish they would read Fatwas (legal opinion issued by
a qualified Muslim scholar) of Shaykh Al-Islam ibn Taymiyah from cover to cover

(Part No. 2; Page No. 12)

to read about amazing beliefs in the reasonably partial Hulul (a Sufi term meaning
indwelling) and see how this truthful scholar reproached his fellows for their need of
Wajd from the prison where he died."

What is the meaning of Wajd from a Sufi perspective? Is it true that Shaykh Al-Islam
sent a letter to his students informing them that they lacked Wajd?

Respected Shaykh, there are two other catastrophes in another book written by
x Abdul-Salam Yasin, namely, "Nazhrat fi Al-Fiqh wa Al-Tarikh (Glimpses on Islamic
Jurisprudence and History)", first edition, June, 1989. In page 37, the author wrote,
"Allah (Glorified and Exalted be He) informed us that Muhammad (peace be upon him) is
lenient, kind, and merciful with the believers, and Allah (Glorified and Exalted be He)
revealed to him many matters of the Ghayb that his Nation will face until the Hour comes.

The Sahabah (Companions of the Prophet) (may Allah be pleased with them) conveyed
to us some of these matters and forgot many of them."

In pp. 39-40, he added, "Two Hadith related by Muslim make obedience to the ruler
contingent on two conditions; (i) he should lead the Nation according to the Qur'an (ii) he
should establish Salah (prayers) among people. Then, the responsibility of distinguishing
the ruler who leads by the Qur'an is left to the believers as well as evaluating the
performance of Salah, its meaning and practical implication. The noble Messenger (peace
be upon him)

(Part No. 2; Page No. 13)

whom Allah supported with revelation made reference to the points of Predestination
disclosed to him by Allah and gave us advice. He did not predict what was preordained
by detailing what should be kept hidden or specifying what must be concealed until its
due time comes or defining the two governing conditions. The Prophet (peace be upon
him) remained silent so that every person would bear his own responsibility and that
mankind should have no plea against Allah after the Messengers."

On the contrary, Allah (Glorified and Exalted be He) says in (Surah Al-Maidah, 5: 67):

O Massenger (Muhammad /jJL^g (lJLc diJl jJL^-)! Proclaim (the Message) which has been sent down

to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect
you from mankind. Verily, Allah guides not the people who disbelieve.}

Is it permissible to join this organization whose leader adopts these thoughts? He is
presently under house arrest. How can we advise members of this movement, which is
widely spread in Morocco among youths and students?

A: What is written in the book mentioned above that a scholar, or a particular person knows the
matters recorded in Al-Lawh-ul-Mahfuzh is purely falsehood. That is because the matters of Al-Lawh-
ul-Mahfuzh pertain to

(Part No. 2; Page No. 14)

the Ghayb that none knows except Allah (Glorified and Exalted be He). Allah (Exalted be He) says:
Say : "None in the heavens and the earth knows the Ghaib (Unseen) except Allah" He (Exalted be

He) also says: "(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His

Ghaib (Unseen)." Except to a Messenger (from mankind) whom He has chosen (He informs him of

unseen as much as He likes) Concerning joining Islamic movements, it is obligatory on the Muslim to

follow the groups that adhere to the Qur'an and Sunnah (whatever is reported from the Prophet) and
the way of the Salaf (righteous predecessors). As for Wajd, it is a Sufi term signifying great love, and
was not used by Shaykh Al-Islarn Ibn Taymiyah among his students or anyone else. Rather, he used
to advise people to follow the Qur'an and Sunnah and warn against the Bid "ah (innovation in Islam)
of Sufis and others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Deputy Chairman

Fatwa no. 19458

Q: I would like to inform Your Eminence that a new product called the "Biological Clock"
was advertised in a magazine. The advertisement states:

(Part No. 2; Page No. 15)

The biological clock is the indicator of fertility. It helps you control birth and plan to get
the desired gender of the child in accordance with the Hadith that reads: If the male fluid

prevails upon the female fluid, the baby will be male, and if the female fluid prevails upon the male
fluid, the baby will be female. Kindly, find it attached.

Your Eminence Mufty, my question is: Do these claims contradict Sharp ah? Is it
permissible to make use of such a clock? Does it really help in selecting the desired
gender of the child? I hope that you will answer me. May Allah guide you to what is good
and right.

A: It is not permissible to use such a clock for the purpose mentioned above or to believe in it,
Actually, all fetus-related affairs such as conception and gender of the fetus belong to the Ghayb
which is known only by Allah (Glorified and Exalted be He). Even the angel entrusted with embryos
asks his Lord on breathing the soul therein whether it is male or female as stated in the Hadith. Allah
(Exalted be He) says: He creates what He wills. He bestows female (offspring) upon whom He wills,

and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He

renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things.)

(Part No. 2; Page No. 16)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21768

Q 4: A person who is punctual in attending Dhikr (remembrance of Allah) circles for a
long period will know and understand everything without the need to ask scholars or
shaykhs. Moreover, such a person will have pure vision of the Ghayb (Unseen).

A: Anyone who claims that someone other than Allah has knowledge of the Ghayb is a disbeliever.
Allah (Exalted be He) said; Say: "None in the heavens and the earth knows the Ghaib (Unseen)

except Allah JJ >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdullah Ghudayyan

Salih Al-Fawzan

"Abdul-

"Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 17)

Fatwa no. 21820

Q: There is a kind of a table circulated widely among women bearing the so-called
"Chinese Gender Prediction Calculator". It specifies whether the fetus is male or female
through the age of the mother and the solar month in which conception took place (a
copy of the paper is attached to the question). Is it possible for doctors to determine
the gender of the fetus? What is the ruling on such and similar calculators? May Allah
reward you with the best for benefiting Islam and Muslims.

A: No one but Allah (Glorified be He) can know the gender of the fetus before it is folly formed.
However j after the fetus is folly formed, its gender can be identified through medical rays, something
which Allah made within the boundaries of human capability.

As for determining its gender through the calculator mentioned above, it is false and groundless as it
involves claiming knowledge of the Ghayb, which is known only by Allah. Moreover, such a table has
to be destroyed and its circulation among people has to be banned.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19446

Q 2: Mentioning the x Aqidah (creed) of true Muslims and that of nonconformists, the
author of Ma^arij Al-Qabul states

(Part No. 2; Page No. 18)

the following phrase: "We call Allah and His Messenger (peace be upon him) as
witnesses." Is there anything wrong with this phrase?

A: The author, may Allah forgive and be merciful to him, erred in writing this phrase. It is not
permissible for anyone to call the Messenger (peace be upon him) to witness after his death, for he
(peace be upon him) cannot know the Ghayb (the Unseen) or what his Ummah (nation based on one
creed) did after his death. The Messenger of Allah (peace be upon him) is reported to have said: <A

group of my Sahabah (Companions) will be driven away from Hawd (the Prophet's Basin in the
Hereafter) on the Day of Resurrection. I will say, '(These are) my Sahabah.' It will be said, 'You do
not know what they have done after you.')

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 19)

Seeing Allah in worldly life

The first question of Fatwa no. 12713

Q 1: What is the ruling on a man who claims that he saw, while in a state of wakefulness,
the Prophet (peace be upon him), Virgin Maryam (Mary, peace be upon her)
breastfeeding *Eisa (peace be upon him), and the souls of believers hovering over
graves? He also claims that he has seen Allah (Glorified and Exalted be He).

A: Claiming to see, while awake, the Prophet (peace be upon hitn) after his death is a false claim, as
well as seeing Maryam and her son, the souls of believers hovering over graves and seeing Allah
(Exalted be He).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

(Part No. 2; Page No. 20)

Insinuating whispers of Satan

Fatwa no. 14084

Q: A few years ago, I showed great religious commitment. However, now I suffer many
setbacks due to insinuating whispers of Satan. In the past, I used to offer Salah (Prayer)
in the Masjid (mosque), now i find it the most troubling thing. I would die of shame if I
mention to you the other things I have done. I feel as if I have two hearts; one is full of
good (shown by my outward acts) and the second is full of evil (shown by my inner
thoughts). I fear being a hypocrite. I severely suffer from these whispers which hinder
me from doing any act, major or minor. One example is when I talk with my friend, I think
about what he has in his mind. I do not know whether this matter is a test or a
punishment from Allah. May it be due to the sickness of my heart as I suffer chronic
heart disease?

My attempts of resorting to Allah by means of asking forgiveness and making
Du x a" (supplication) to remove this suffering were of no avail. I know that my letter
includes

(Part No. 2; Page No. 21)

mistakes and things that Muslims should not do. So, I beg your pardon and ask you to
make Du x a' for me so that it may help.

A: We advise you to turn to Allah and seek refuge in Hirn, strive to do the obligations including Salah
and Sawtn (Fasting). Do supererogatory acts as much as you can. Furthermore, you should recite the
Qur'an more frequently, ponder, and act upon its Ayahs. Remember Allah frequently and supplicate
to Him especially at the suggested times of response and at the last portion of night. May Allah guide
you to the right path, forgive you, and replace your ill feelings with good ones, for Allah is Ever Near
and Responsive.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 22)
(Part No. 2; Page No. 23)

Saved Sect

(Part No. 2; Page No. 24)
(Part No. 2; Page No. 25)

Evidence-based knowledge of Islam
The third question of Fatwa no. 13507

Q 3: What does the author of Hashiatul-Usul Al-Thalathah mean by his statement:
"Knowledge of Islam has to be substantiated by evidence"? In the same book, the author
says: "Allah sent us a Messenger. Whoever obeys him will enter Paradise and whoever
disobeys him will enter Hellfire." What is meant by obeying the Messenger (peace be
upon him)?

A: By the statement: "Knowledge of Islam has to be substantiated by evidence", the author means
that it is obligatory on a Mukallaf (person meeting the conditions to be held legally accountable for
their actions) to know Islam and its pillars from its principal sources, namely, the Qur'an and Sunnah.
Thus, a Muslim has to learn Tawhid (belief in the Oneness of Allah/monotheism) and whatever may
detract from its perfection or contradict it. A Muslim also has to learn Salah (Prayer), its
fundamentals, obligatory and recommendable acts, from the Qur'an as well as from the sayings,
actions and approvals of the Prophet (peace be upon him). The same applies to other pillars and
rituals of Islam.

By his statement: "Allah sent us a Messenger. Whoever obeys him will enter Paradise and whoever
disobeys him will enter Hellfire", the author means that Allah (Glorified and Exalted be He) sent
Muhammad (peace be upon him) with Tawhid and the rest of the laws of Islam. Whoever responds
to him, embraces Allah's Religion, obeys Allah's Commands, and avoids His Prohibitions will enter
Paradise. On the other hand, whoever rejects faith, disobeys the Messenger (peace be upon him)
and refuses to embrace Allah's Religion will enter Hellfire.

(Part No. 2; Page No. 26)

Allah (Exalted be He) says: {He who obeys the Messenger (Muhammad yoJL^j oJLc qJJl jJL^), has

indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad oDl ,_s±^
/xJL^jg <wlc) as a watcher over them. Moreover, the Prophet (peace be upon him) is authentically

reported to have said : 'My entire Ummah (nation based on one creed) will enter Paradise except

those who refuse.' They said, 'O Messenger of Allah, who will refuse? 1 He (peace be upon him) said,

'AnyoriG who obeys rne will enter Paradise, and anyone who disobeys rne has refused. 1

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa IMo. ( 17763 )

Q 1: What has a higher priority: x Aqidah (creed) or Islamic government?

A: the first thing a Muslim has to do is to know the sound "Aqidah and adherence thereto. Allah
(Exalted be He) said: So know (O Muharnrnad oJLc afll L jJL^) that, La ilaha ilia I Ian (none has

the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of)
believing men and believing women. Therefore,

(Part No. 2; Page No. 27)

Allah's messengers (peace be upon them) would start their mission by calling people to the sound
"Aqidah, which is worshipping Allah alone, associating no partners with Him. Allah (Exalted be He)
said: And verily, We have sent among every Ummah (community, nation) a Messenger

(proclaiming): 'Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities i.e. do
not worship Taghut besides Allah)." In fact, Islamic government is a part of the "Aqidah but it is not

everything thereof.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa No. ( 19346 )

Q 4: Is it permissible to say, "We seek blessings from the Qur'an or the Hadith of the
Prophet (peace be upon him)"? Is it permissible to say on receiving a bounty of Allah
such as increase in knowledge or knowing the solution of a Fiqh (Islamic jurisprudence)
problem to say, "We could know it only through Allah's bounty or through the blessings
of the Qur'an or the Hadith of the Prophet (peace be upon him)"? We will be very
grateful if you provide us with a general rule regarding what we can seek blessings from
and what we cannot.

A: reciting and acting upon the Qur'an is one of the great reasons for blessing.
(Part No. 2; Page No. 28)

Likewise, following the Prophet's guidance and Sunnah involves all good and blessing. Allah (Exalted
be He) says: And this is a blessed Book (the Qur'an) which We have sent down, so follow it and fear

Allah (i.e. do not disobey His Orders), that you may receive rnercy (i.e. be saved from the torment of
Hell).) He (Glorified and Exalted be He) also says: And this is a blessed Reminder (the Qur'an) which

We have sent down: will you then (dare to) deny it? Moreover, Allah (Glorified be He) says: <(This

is) a Book (the Qur'an) which We have sent down to you, foil of blessings, that they may ponder over
its Verses, and that men of understanding may remember.) One of the notions of blessing is the

occurrence, continuance and increase of good.

the general rule regarding permissibility of seeking blessings from certain things is being
substantiated by a Shar "y (Islamic legal) Nas (Islamic text from the Qur'an or the Sunnah). Thus, we
can seek blessings from those things that are considered permissible in Sharfah (Islamic law) to
seek blessings from. However, if there is no substantiating Nas regarding seeking blessings, it is not
permissible to seek blessings from them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 10530

Q 1:1 hear the call to observe Taqwa (fearing Allah as He should be feared), but I cannot
determine

(Part No. 2; Page No. 29)

whether I have attained it, because it is a broad term. What is the way to attain Taqwa?

A: Allah (Glorified and Exalted be He) has ordered us to observe Taqwa. Allah (Exalted be He) says:
{O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He

has forbidden) as He should be feared. Observing Taqwa entails obeying all that Allah has ordered

and abstaining from all that He has forbidden. Thus, a Muslim should abide by the actions and
sayings which Muslims are ordered to follow and abstain from prohibited deeds and sayings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 11414

Q 2: It is said that when the embryo is formed in the womb, the angel entrusted with
wombs seeks the Lord's Permission, hence, the Lord commands, "Write". Thereupon, the
angel says, "What should I write?" He (Glorified and Exalted be He) orders, "Write their
life span, provision, whether they will be happy or miserable, and their time of death".
Please advise us on the meaning of misery and happiness, are they meant for the life of
this world or the Hereafter?

(Part No. 2; Page No. 30)

A: Misary is generally designated for both this life and the Hereafter, as is the case with happiness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first and the third questions of Fatwa no. 17464

Q 1: Once in an Islamic lesson, a professor stated that the Khalaf (later scholars) are
wiser, while the Salaf (righteous predecessors) are more knowledgeable; is this correct?

What is meant by "more knowledgeable" and "wiser"?

A: This is a false statement meant to disparage the Salaf of this nation, accuse them of lack of
knowledge and wisdom and glorify the scholars of Kalam (a discipline that searches for answers to
creedal issues using logic) for their knowledge and wisdom. Theologians were the first to make this
statement. Inferential^, it follows that the successive generations are better and more
knowledgeable than the preceding most righteous generations.

Shayk Al-Islam Ibn Taymiyah said: "It is known to those who reflect upon the Qur'an, the Sunnah
(whatever is reported from the Prophet), and points where Ahl-ul-Sunnah wal-Jama "ah (adherents
to the Sunnah and the Muslim mainstream) agreed that the best generation of this nation in terms of
deeds, sayings, beliefs, and all virtues is the first generation, i.e. the Sahabah (Companions of the
Prophet), then the one after, then the one after them.

(Part No. 2; Page No. 31)

This was reported in a number of authentic Hadiths from the Prophet (peace be upon him) in this
regard. The Sahabah are better than later generations in every aspect; knowledge, actions, faith,
character, deeds, and worship. Thus, they are most worthy of explaining every detailed point of
religion. None may argue this evident fundamental except those who deny the well-established and
known Islamic facts; and Allah, knowing that they know the truth, left them astray." "Abdullah ibn
Mas"ud (may Allah be pleased with him) said: "Anyone who wishes to adopt a certain example
should follow those who have passed away, for the living are not safe from Fitnah (temptation). They
are the Sahabah of Muhammad who have the purest hearts, the best knowledgeable, and are the
least pretentious of all Muslims. They are the people that Allah chose to accompany his Prophet
(peace be upon him) and to establish Islam. So affirm their status and hold firmly to their guidance,
for indeed they were on the right path." Someone once said: "Hold fast to the traditions of the Salaf,
for they brought forth what is sufficient and curative and no good ever arose after them which they
were not knowledgeable of."

The Prophet (peace be upon him) said: No time will come but the following time is worse than it,

(Part No. 2; Page No. 32)

until you meet your Lord. How can there be a better time than theirs while they witnessed the
revelation of the best knowledge, i.e. the Knowledge of Allah! This will never happen.

How precise are the words of Al-Shafi"y (may Allah be merciful to him) who wrote in his book "Al-
Risalah" : "They, i.e. the Sahabah, are superior to us in knowledge, reason, belief, virtue and every
means through which knowledge or guidance is attained. Indeed, their opinion is more beneficial to
us than ours to ourselves." (Al-Fatawa; vol. 4, pp. 157-15S)

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Q: Our Philosophy teacher once told us that Shari ah (Islamic law) is based on
philosophy. Is this true?

A: shari "ah predominates all laws and philosophies, and all good is in its guidance. Whoever seeks
guidance in other than it, Allah (Exalted be He) will lead thern stray, and this is the case of many of
the philosophers, for they have many articles and theories in "Aqidah (creed)-related issues, that in
most cases express plain kufr (disbelief). This is because whoever studies their writings will find that
they include "Aqidah errors, intellectual deviation, and exaggerations of which there is no room to
clarify here. However, we recommend you to resort to what was written by Shaykh Al-Islam Ibn

(Part No. 2; Page No. 33)

Taymiyah and his student Ibn Al-Qayyim in this regard, as it will suffice, and Praise be to Allah.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The third question of Fatwa no. 17543

Q 3: What is the best way to call the people to Tawhid (belief in the Oneness of
Allah/ monotheism) and warn them against Shirk (associating others with Allah in His
Divinity or worship)?

A: The best way to Da "wan (calling to Islam) is that stated by Allah (Exalted be He) in the following
Ayah (Qur'anic verse):

(Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the

Divine Revelation and the Qur'an) and fair preach ing, and argue with them in a way that is better. (

Allah (Exalted be He) also says: Say (0 Muhammad): "This is my way; I invite unto Allah (i.e. to the

Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also
must invite others to Allah i.e. to the Oneness of Allah - Islamic Monotheism with sure knowledge).
And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not
of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who
worship others along with Allah or set up rivals or partners to Allah)."}

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

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"Abdul- "Aziz ibn "Abdullah ibn Baz

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(Part No. 2; Page No. 34)

The second question of Fatwa no. 16596

Q 2: What are the ways to strengthen one's Iman (faith/" belief) in the face of the many
temptations that confront us today (on televisions, in streets, from the western
societies)?

A: There are many ways to strengthen Irnan, among them: observing acts of obedience and
abstaining from prohibitions, keeping company with pious people, frequently reciting the Noble Qur'an
and contemplating its meanings, studying the Sunnah (acts, sayings or approvals of the Prophet),
constant engaging in Dhikr (Remembrance of Allah), making Du'a' (supplication), and being totally
and poorly dependant on Allah.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18794

Q 1: Is the religion one is horn into the true one?

A: Every human is born in a state of Fitrah (divinely endowed natural disposition of
rnonotheisrn/Islarn). The Prophet (peace be upon him) said: Every newborn is born in a state of

Fitrah. Its parents then make it a Jew, a Christian, or a Magian. (Agreed upon by Imams Al-Bukhari

and Muslim from the Hadith of Abu Hurayrah, may Allah be pleased with him)

However, Fitrah alone is not enough to know the details ofTawhid (belief in the Oneness of
Allah/monotheism) and how to worship Allah (Glorified and Exalted be He). It is incumbent to learn
and try to become versed in religion; to follow and obey the Messenger of Allah (peace be upon him)
who conveyed all details that the servants need about religion and Tbadah (worship).

(Part No. 2; Page No. 35)

This is the way a Muslim can know the Tbadah for which Allah created humanity. Allah (Glorified be
He) says: And I (Allah) created not the jinn and mankind except that they should worship Me

(Alone).)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17114

Q 1: Some people say that Islam is not just to perform Salah (Prayer), hut it is to be of
good manners. What is your opinion regarding that?

A: islam is made up of sayings, deeds, and conviction. Salah is one of the Rukns (pillars) of Islam
and fostering good manners is an Islamic requirement. However, it is not permissible to confine Din
(religion) to nobility of character and abandon the Rukns and the Wajib (obligatory) acts of Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

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(Part No. 2; Page No. 36)

Fatwa no. 16753

Q: Could you please refute what has been said by a Muslim person that Muslims are
those who submit their faces i.e. themselves to Allah. Such a saying aims at meaning
that Christians and Jews may be Muslims.

A: The Glorious Ayah (Qur'anic verse) which is quoted in the question mentions the conditions of the
accepted good deeds. Such conditions are:

1. Sincerity; which is meant by the word 'Aslaima' (submits) in Allah's saying: Yes, but whoever
submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) > , thus
"Ibadah (worship) has to be offered only for Allah Alone without associating any partners with Him.

2. Following the Sunnah (whatever is reported from the Prophet peace be upon him). Such a
condition is explained in Allah's saying: and he is a Muhsin i.e. and a person follows the example of

the Messenger of Allah (peace be upon him). Thus Allah has to be worshiped only according to His
Shari "ah (Islamic law) which is conveyed to us through the Messenger of Allah (peace be upon him).

Accord ingly, good deeds which are done by Jews and Christians are not accepted even if such Jews
and Christians are sincere to Allah (Exalted be He). This is because deeds offered by them do not
meet the second condition which is following the Sunnah of the seal of all Prophets and Messengers
i.e. Muhammad (peace be upon him). It is a fact that the Shari "ah of Prophet Muhammad (peace be
upon him) abrogated all other previous Shari "ahs (Divine laws) and Dins (religions). He (peace be
upon him) was the last of all Prophets and Messengers and he was sent to all of mankind.

(Part No. 2; Page No. 37)

After the start of the prophethood of the Messenger Muhammad (peace be upon him), whoever does
not worship Allah by believing in Him and in His Prophet Muhammad (peace be upon him) and by
following Shari "ah is not a Muslim and is meant by Allah's saying: And We shall turn to whatever

deeds they (disbelievers, poly the ists, sinners) did, and We shall make such deeds as scattered
floating particles of dust, and: But if they had joined in worship others with Allah, all that they used

to do would have been of no benefit to them, and: Say (O Muhammad pJL^j <lJLc qJJl ,_$.La to

mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the
Qur'an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving,
Most Merciful." The foregoing is the Tafsir (explanation) of the Glorious Ayah as stated by Mufassirs

(exegetes of the Qur'an). Such Tafsir is mentioned by Ibn Kathir in his book of Tafsir, Ibn Taymiyah
in his book of (Al-Fatawa vol. 2 pp. 430, 431), (vol. 12 p. 469), and (vol. 28 pp. 174, 175) and in his
book (Qa"idah Jalilah Fil-Tawassul Wal-Wasilah p. 41).

It thus becomes clear that such a saying that is mentioned in the question is false. It is an incorrect
interpretation of the Qur'an and a distortion of its meaning.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 2; Page No. 38)

The first question of Fatwa no. 10665

Q 1: What is meant by the phrase (Din 'religion' is easiness)?

A: All the beliefs and rulings that Allah ordains for His slaves and commands them to stick to do not
entail any harm. Rather, they are all within the limits of peoples' ability. Allah (Exalted be He) says.
So keep your duty to Allah and fear Him as much as you can Moreover, it is authentically reported

that the Prophet (peace be upon him) said. When I command you to do anything, do of it as much

as you possibly can. A manifestation of the easiness of Din is that Allah gives us Rukhsahs

(concessions) to avoid hardship such as not to observe Sawm (Fast) while on a travel or when a
person is sick, to pray sitting down in cases of inability to stand up or lying down on one's side if the
person is unable to sit down, etc.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 10955

Q 5: One of the principles of Ahl-ul-Sunnah (adherents to the Sunnah) is not to declare
whether a person from Ahl-ul-Qiblah (literally: People who face Kabbah-direction in
Prayer) will enter Paradise or Hell. They should merely hope that the righteous will be
rewarded and fear that

(Part No. 2; Page No. 39)

the guilty be punished. Who are Ahl-ul-Qiblah?

A: Ahl-ul-Qiblah are the Muslims.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul-Razzaq "Afify

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ngdom of Saudi Arabia

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The fourth question of Fatwa no. 17749

Q 4:1 have read the Fatwa (legal opinion issued by a qualified Muslim scholar) no. 9234 in
"Majallat Al-Buhuth Al-Islamiyyah (Magazine of Islamic Research)" issue no. 33 but I am
uncertain whether I understood the answer correctly. However, according to my
understanding, the author of the book in question used a sentence unsuitable to be used
with Allah and was disrespectful to Allah (Glorified be He). Nevertheless, the intended
meaning is correct. The only problematic thing is that I think the concerned author
explained Tawhid (belief in the Oneness of Allah) as only referring to Al-Hakimiyyah (the
true rule of Allah) which is an incomplete explanation, as this is not the first thing to
which prophets and messengers called their people. Please clarify the Fatwa and explain
it to us.

A: The explanation of Muhammad Qutb to Al-Hakimiyyah in the book that you referred to is incorrect.
The correct explanation of the great word "La ilaha ilia Allah" is that there is no true deity worthy of
worship except Allah (Glorified and Exalted be He). Allah (Exalted be He) says:

(Part No. 2; Page No. 40)

That is because Allah - He is the Truth (the only True God of all that exists. Who has no partners or

rivals with Him), and what they (the poly the ists) invoke besides Him, it is Batil (falsehood). And verily,
Allah - He is the Most High, the Most Great. This explanation was given by former and recent

scholars. As for Al-Hakimiyyah, it represents one aspect of what "La ilaha ilia Allah" means. May Allah
increase your knowledge and insight!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first and fourth questions of Fatwa no. 18870

Q 1: There is a current debate about the difference between x Aqidah (creed) and
Manhaj (methodology) and people have started to say that so-and-so adopts the

Aqidah of Ahl-ul-Sunnah wal-Jama^ah (those adhering to the Sunnah and the Muslim
main body) or the Salafiyyah (those following the way of the righteous predecessors)
although their Manhaj is not that of Ahl-ul-Sunnah wal-Jama^ah. Similar words are said
about some of the followers of Tabligh Group (a group calling to Islam), the Muslim
Brotherhood, and some other groups. What differentiates between the Manhaj of Ahl-ul-
Sunnah wal-Jama^ah and that of Salafiyyah? Is it correct to differentiate between

Aqidah and Manhaj?

(Part No. 2; Page No. 41)

A: There is no difference between "Aqidah and Manhaj. Both terms refer to what a person believes
in their hearts, confesses with their tongues, and acts accordingly with their bodily members. They
encompass believing in the Oneness of Allah's Lordship, Worship, His Names and Attributes,
worshipping Him Alone, abiding by His Sharfah (Islamic law) in words and deeds, and following the
Qur'an and the Sunnah (whatever is reported from the Prophet) as adopted by the Salaf (righteous
predecessors) and Imams (initiators of Schools of Jurisprudence). Accordingly, there is no difference
between "Aqidah and Manhaj; they refer to the same thing which all Muslims must observe and hold
fast to.

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 4: Allah (Exalted be He) says, Help you one another in Al-Birr and At-Taqwa (virtue,

righteousness and piety); but do not help one another in sin and transgression. It is said that

based on this Ayah (Qur'anic verse), Muslims have to cooperate with all the Islamic
groups, even if they differ among themselves in the Manhaj (methodology) and way of
Da * wah (calling to Islam). Tabligh (a group calling to Islam) for example adopts a method
of Da * wah different from that adopted by the Muslim Brotherhood, Hizb Al-Tahrir, Al-
Jihad Group and Salafiyyah (those following the way of the righteous predecessors).
What is the criterion governing cooperation with all the Islamic groups? Can it be limited
to attending conferences and seminars? What if non-Muslims are invited to enter Islam?
This may be the cause of huge confusion to new converts, since each group will invite
them

(Part No. 2; Page No. 42)

to its centers to listen to its scholars and they may be confused. How can this problem
be avoided?

A: It is your duty to cooperate with the group adopting the Manhaj of the Qur'an, Sunnah (whatever
is reported from the Prophet) and the Salaf (righteous predecessors) in inviting people to unify Allah
and worship Him Alone while warning them against Shirk (associating others with Allah in His Divinity
or worship), Bid "ahs (innovations in religion) and sins. After that, you should advise the groups
deviating from that Manhaj and if they return to the truth, you can cooperate with them, but if they
insist on their disagreement, you should stay away from them and adhere to the Qur'an and Sunnah.
Cooperating with the group sticking to the Book of Allah and Sunnah can be in every good, righteous
and vitreous way. It can be by attending seminars, conferences, sermons and lectures, in addition to
participating in anything that benefits Islam and Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16063

Q 2: What is the ruling on having multiple Islamic groups? If I am convinced with the ideas
of a certain group which is Al-Jama x ah Al-Islamiyyah, is it permissible to follow them
despite my parents' opposition?

(Part No. 2; Page No. 43)

They have sworn never to be pleased with me if I insist on my stance. What can I do?

A: You have to follow the path of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to the Sunnah and the
Muslim main body) to which the Prophet (peace be upon him) guided us when sects first started to
appear. He (peace be upon him) said, <My nation will be split up into seventy-three sects, all of which

will be in Hellfire except one." It was said, "Who are they, O Messenger of Allah?" He (peace be upon
him) said, "Those who adhere to what I and my Companions adhere to." Thus, you have to stick to

the main body of Muslims following this path.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18870

Q 3: There are many points of disagreement among the Salafiyyah (those following the
way of the righteous predecessors) and between them and other Islamic groups in the
Manna j (methodology) and bases upon which they build their Da* wan (calling to Islam).
Is the disagreement among Salafiyyah groups less evil than that between them and
other Islamic groups, since the former is in application and dealings while the latter

(Part No. 2; Page No. 44)

is in Manhaj and scientific bases?

A: It is obligatory to avoid disagreement between Muslims in general and scholars in particular. If
any conflict should occur, it will be necessary to refer it to the Qur'an and Sunnah (whatever is
reported from the Prophet) to know the truth and adopt it, discarding anything negating it. Allah
(Exalted be He) says, And in whatsoever you differ, the decision thereof is with Allah (He is the

ruling Judge).) Allah also says, (And) if you differ in anything amongst yourselves, refer it to Allah

and His Messenger (yoJL^g oJLt alii ,_sJL^), if you believe in Allah and in the Last Day. That is better
and more suitable for final determination. This ruling covers all differences between Muslims

whether regarding "Aqidah (creed), sayings or deeds. Difference should be referred to the Qur'an
and Sunnah for Muslims to follow the correct ruling and abandon the incorrect ones, while totally
accepting and submitting to the judgment of Allah and His Messenger (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 17776
Q 2: I have read many Fat was issued by you

(Part No. 2; Page No. 45)

urging the knowledge seekers to join the group of Tabligh (a group calling to Islam). I
joined this group and made use of the knowledge they provide. However, they observe
some acts that are not mentioned in the Book of Allah or in the Sunnah. The following are
some examples:

1. forming circles of two people or more inside the Masjid (Mosque) to study the last ten
Surahs of the Qur'an and whenever they go out on a mission they have to perform this
task mentioned above.

2. continuous performance of Ttikaf on Thursdays.

3. Determining certain days for setting out for Da x wan, three days of every month, forty
days of every year, and four months during one's lifetime.

4. continuous collective supplication after each time of making Da x wan.

If I join this group, what should I do with these acts which are not mentioned in the Book
of Allah or in the Sunnah? Furthermore, changing the group's method is impossible.
Please, advise.

A: The acts of the group you mentioned count as BicTahs (innovations in religion). You are not
allowed to join therm unless they adhere to the teachings stated in the Book of Allah and in the
Sunnah and stop observing Bid "ah in deeds, words and beliefs.

(Part No. 2; Page No. 46)

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 16896

Q: I am writing to Your Eminence about a practice which has raised great confusion in my
mind. This practice is known as mushaharah and is prevalent among women. Mushaharah
is one of many prevailing practices and customs in our society. Were I to list them all,
you will find that we are only Muslims by name, and have only knowledge of some
aspects of Islam. How does Mushaharah take place?

1. When a man returns from a journey or comes from the market, or elsewhere, and
enters suddenly upon a woman breastfeeding her newborn, her milk will stop and she will
not be able to breastfeed her baby unless she sees that man's nape.

2. If the same man sees a recently circumcised child, the child's wound will not heal
unless a silver or gold ring is hung on a string and placed around the child's neck. If the
child is a girl, she will not get pregnant in the future unless she sees another circumcised
girl.

(Part No. 2; Page No. 47)

3. When a woman wants to wean her baby, she must do this at the end of the lunar
month, not before that, otherwise the child will be thin and weak. Also, this should be
done in secret.

4. If a woman has an abortion after which she does not give birth, it is said that she is
Mushaharah. In order to become pregnant again, she must see another woman who
recently had an abortion. The latter would not become pregnant again until the same
process is repeated, and so on.

5. Some of the forms of Mushaharah in marriage are the following:

a) If the bride does not become pregnant, she must see the pen which was used by the
judge in concluding her marriage.

b) It is desirable to conclude the marriage contract at the end of the month.

c) a string of seven knots called x aqau' is hung until the new month starts for fear of
Mushaharah.

I apologize for this long letter although there are many other similar practices and
beliefs.

My question is: Do we find any of these practices in the Sharp ah (Islamic law)? If the
answer is no, why do these practices continue in such an overt manner and take many
different forms? I have failed to convince

(Part No. 2; Page No. 48)

people that such practices are illusions that weaken our Aqidah (creed) and Iman
(belief) in Allah (Glorified and Exalted be He). Please enlighten us, and may Allah be
merciful to you!

A: All these practices, which are known as "Mushaharah", are only illusions believed in by

commoners. It is not permissible to take them into consideration because they are false beliefs and
forbidden actions. Muslims should seek the help of Allah and place their trust in Him in all their affairs
and needs. Allah says: And whosoever puts his trust in Allah, then He will suffice him.) Moreover,

such practices must be rejected, stopped, and prevented. People should know how these practices
oppose the "Aqidah and should be informed of the true "Aqidah. The Prophet (peace be upon him)
said, ("If Allah guides one person through you, it will be better for you than red (expensive)

camels.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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of Scholarly Research and lfta r

Fatwa no. 18698

Q: I had a discussion with a member of an Islamic group called "Group of Muslims" and we
disputed over

(Part No. 2; Page No. 49)

two beliefs:

First: Suspension of judgment until doctrinal clarification is made. The group thus does
not judge anyone as a believer or a disbeliever until they discuss him, even if he
observes all the fundamental obligations and rites of Islam.

Second: They consider all the Masjids (mosques) worldwide except the three Masjids (Al-
Masjid Al-Haram of Makkah, Al-Masjid Al-Aqsa of Jerusalem, and the Prophet's Mosque
of Madinah) are harmful. They do not perform Salah in any Masjid other than those
three.

Please, explain these two beliefs to identify the right from the wrong.

A: First: This trend is null and void, for the Muslims are originally upright and faithful unless
otherwise proven. The Prophet (peace be upon him) condemned the act of Usamah ibn Zayd when
the latter killed a disbeliever after declaring Shahadah (Testimony of Faith). Usamah thought that the
man declared Shahadah out of fear of death. The Prophet said. Did you check inside his heart to

find out whether he said it (out of fear) or not?

Second: all Muslims' Masjids worldwide are honored and valid for Salah. During the era of the
Messenger (peace be upon him), the Rightly-Guided Caliphs, and the other succeeding eras,

(Part No. 2; Page No. 58)

there was an abundance of Masjids. No one ever denied the validity of Salah therein. Allah (Exalted
be He) says. And the mosques are for Allah (Alone): so invoke not anyone along with Allah.) The

Prophet (peace be upon him) said, Anyone who builds a masjid for the sake of Allah, Allah will build

a house for him in Paradise. ) and (Anyone who hears the call (to prayer) and does not come, then

his prayer does not count, unless he has a (valid) excuse. Ibn "Abbas was asked: What is this
excuse? He answered that it is an illness or fear. Moreover, Muslim narrated in his Sahih, <A blind

man came to the Prophet (peace be upon him) and said, "O Messenger of Allah! I have no one to
guide me to the mosque." He, therefore, asked Allah's Messenger (peace be upon him) permission to
offer prayer in his house. He (the Prophet) called him and said, "Do you hear the call to prayer?" He
said, "Yes." He (the Prophet then) said, "Respond to it." There are many well-known Had ith

indicating the obligation and virtue of performing Salah in Masjids.
As for the three Masjids, they are the best Masjids,

(Part No. 2; Page No. 51)

thus the reward of performing Salah in them is multiplied and so people travel to pray therein.

Claiming that Salah in any Masjid other than the three Masjids is null and void is wrong and goes
against the Qur'an, Sunnah and Ijrna " (consensus).

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

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Kir

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of Scholarly Research and lfta r

Fatwa no. 17336

Q: Thanks to Allah, some Japanese women accepted Islam. They began to struggle with
the atheist Japanese society that prefers disbelief and distorted Christianity to Islam.
Indeed, there are no obligations in the distorted Christianity, so a person may drink
Khamr (intoxicant), eat pork, have girl friends, and at the same time be a Christian who
believes in the Father, the Son, and the Holy Spirit. On the other hand, a new Muslim has
to stand out and become different from non-Muslims and keeps away from their society
and gatherings when it comes to ^Aqidah (creed); so they become subject to be
ostracized and regarded as insane.

(Part No. 2; Page No. 52)

Non-Muslims may even isolate new Muslim converts and deny them work. They cannot
accept them as fellow Japanese while seeing them do what they deem as awful offense
i.e. becoming Muslims, abandoning non-Muslim parties, Khamr, pork, and praying to Allah,
the God that such non-Muslim people deny as the true Lord?

The problems the girls face are even worse, as they are weaker and usually depend on
work to support themselves or on their non-Muslim families to support them.

Among the various problems the Muslim women face is the observation of the religious
obligations e.g. wearing the Hijab (veil). Many times, a woman is prevented from wearing
Hi jab and offering Salah (Prayer) at her workplace, as she cannot pray on time, she
makes up for the missed prayers together lest she should be fired from work; her only
source to earn her living, as she lives apart from her non-Muslim family.

Another problem a Muslim young woman may face is her inability to fast Ramadan when
she hides her Islam from her family, especially her strict Christian mother. This mother
prefers that her daughter becomes a disbeliever to becoming a Muslim. This girl studies
at the university and her family supports her.

(Part No. 2; Page No. 53)

She lives, eats, and drinks with them in the same house. This might lead her to
committing many prohibitions. She cannot fast Ramadan, as this will be strange to her
family. If they know of her conversion, they might harm and prevent her from continuing
her education which will be her only way to earn her living in the future. A third problem
a new Japanese Muslim may face is when his wife and children remain non-Muslims and
he does not know what to do about them. We would like to ask your Eminence the
following questions:

1. What should a Muslim woman do in such circumstances in Japan?

2. What should this Muslim man do with his non-Muslim wife and children? Is his
disbelieving wife still lawful to him?

3. Is Salah (Prayer) offered by a woman outside her house and in public places while
sitting behind a screen to cover her x Awrah (private parts of the body that must be

covered in public) valid? May Allah reward you with the best!

A: First^ anyone who reverts to Islam and conceals it lest they should be harmed need to indirectly
show the merits of Islam to people they fear from without making

(Part No. 2; Page No. 54)

their reversion known. They should invoke Allah (Exalted be He) to guide thern, perhaps Allah will
guide them to accept Islam. This would ward off their evil. If they are not guided and are expected to
harm the person , or the country does not allow the practicing of the Islamic rites, then this person
should migrate to muslim lands, if possible. Allah (Exalted be He) says, He who emigrates (from his

home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. i.e. they

should find another place away from the place they detest, a way out from deviation to guidance,
from distress to relief, and from poverty to welfare.

A weak person who can not migrate is excused as they are prevented from immigration or due to
being a woman. Allah (Exalted be He) says, Verily! As for those whom the angels take (in death)

while they are wronging themselves (as they stayed among the disbelievers even though emigration
was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply:
"We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah
spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil
destination!} {Except the weak ones among men, women and children who cannot devise a plan, nor

are they able to direct their way. These are they whom Allah is likely to forgive them, and Allah is

Ever Oft-Pardoning, Oft-Forgiving. ■■■

(Part No. 2; Page No. 55)

These Ayahs (Qur'anic verses) mean that the weak people are not able to develop plans, spend, and
direct their way if they migrate.

Secondly, a weak woman should be in contact with the Islamic centers in her country, as they might
help her. Otherwise, she should be patient and wait for a way out. She should invoke Him (Exalted be
He) to facilitate her affairs. She will be rewarded In sha J a- Allah (if Allah wills). She should abide by
the teachings, rulings, and obligatory acts of Islam as much as she can for Allah (Glorified be He)
says, So keep your duty to Allah and fear Him as much as you can The Prophet (peace be upon

him) said, If I order you to do something, do as much of it as you can. (Al-Bukhari and Muslim

agreed upon its authenticity.)

Thirdly, when a man converts to Islam but his wife remains in disbelief, it is permissible for him to
keep her, if she is from the People of the Book (a Christian or a Jew),

(Part No. 2; Page No. 56)

since the basic ruling is that it is permissible for a Muslim to marry chaste women of the People of
the Book. Allah (Exalted be He) says, Made lawful to you this day are At-Tayyibat [all kinds of Halal

(lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, milk products,
fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the
Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in
marriage) are chaste women from the believers and chaste women from those who were given the
Scripture (Jews and Christians) before your time}

However, it is not permissible for him to stay with her if she is not from the people of the Book. Allah
says, (Likewise hold not the disbelieving women as wives}

On the other hand, if a woman converts to Islam while her husband remains a disbeliever, she
becomes unlawful to him for Allah says, O you who believe! When believing women come to you as

emigrants, examine them; Allah knows best as to their Faith, then if you ascertain that they are true
believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor
are the disbelievers lawful (husbands) for them.)

If she is forced to stay with him, she should be patient
(Part No. 2; Page No. 57)

until she finds a way out and there is no harm on her as the early Muslim women did. Zaynab (may
Allah be pleased with her) the daughter of the Messenger of Allah (peace be upon him) stayed with
her husband Abu A I- "As ibn Al-Rabi ", after she converted to Islam, before he converted to Islam.
The Prophet (peace be upon him) did not separate them. When she followed the Prophet (peace be
upon him) to Madinah, their marriage was annulled. However, the Prophet (peace be upon him) gave
her back to him after he became a Muslim.

Fourthly, as for the children, they should follow the best religion of their parents. If one of the
parents embraces Islam, all the minor children will be Muslims, as children follow the best religion of
their parents.

Fifthly, a woman should cover before any Ajnaby (man lawful for the woman to marry). She should
stay away from anything that shows her adornment, stay at her house, and she should not leave it
except out of necessity and in such a case she should dress modestly. If the time of Salah is due
while she is out of her house, she has to offer it in a place away from men. The excuse mentioned in
the question does not exempt her from standing while offering Salah, because standing is a pillar of
Salah for anyone who is able to.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 58)
(Part No. 2; Page No. 59)

Following Sufism

(Part No. 2; Page No. 60)
Fatwa no. 12143

Ql: a shaykh of one of the Sufi orders claims that he has a light through which he knows
unseen matters such as future news and circumstances. He trusts this light very much
and says that it has nothing to do with the devil nor Jibril (Gabriel) (peace be upon him).
He calls any decision he makes in his life as an order. Before he makes a decision, he
says: 'If the order comes, I will do such and such and if it does not come, I will not do
such and such. 1 He means the order of Allah (Exalted be He) and makes his life decisions
based upon such orders. Moreover, whoever does not accept this order nor believes it,
is considered by the shaykh as a hypocrite and a renegade and the shaykh drives him
out of his sessions.

A: No one but Allah (Glorified and Exalted be He) knows unseen matters; Allah says: Say: "None in

the heavens and the earth knows the Ghaib (Unseen) except Allah" This person's calling knowledge

of the unseen as a light is a way for hirn to deceive simple- minded people to accept his falsehood.
His accusation of hypocrisy to those who do not believe his claims cannot be accepted. In fact it is he
who should be accused of telling lies as claims to have knowledge of unseen matters. We have
issued Fatwa no. 189 on the ruling on the persons who claim knowledge of the unseen.

(Part No. 2; Page No. 61)

The Fatwa reads as follows: The basic ruling as regards unseen matters is that Allah Alone knows
them. Allah (Exalted be He) says: And with Him are the keys of the Ghaib (all that is hidden), none

knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but
he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written
in a Clear Record. Also, Allah (Exalted be He) says: Say: "None in the heavens and the earth knows

the Ghaib (Unseen) except Allah, nor can they perceive when they shall be resurrected." But Allah

(Exalted be He) may make whomever He chooses, know some unseen matters as Allah (Exalted be
He) says : "(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib

(Unseen)." Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen
as much as He likes), and then He makes a band of watching guards (angels) to march before him
and behind him. He (Exalted be He) says: Say (0 Muhammad /jJL^g <ulc ^1 ljJL^): "I am not a

new thing among the Messengers (of Allah i.e. I am not the first Messenger) nor do I know what will
be done with me or with you. I only follow that which is revealed to me, and I am but a plain

warner.") Besides it is authentically reported in a long Hadith From the narration of Urn Al-'Ala' who,
when "Uthrnan ibn Mazh'wn died, said: 'May Allah be merciful to you,

(Part No. 2; Page No. 62)

0 Abu As-Sa J ib! I testify that Allah has honored you'. The Prophet (peace be upon him) said, 'How do
you know that Allah has honored him? 1 1 replied, '0 Allah's Messenger! Let my father be sacrificed for
you! On whom else shall Allah bestow His honor?' The Prophet (peace be upon him) said, 'No doubt,
death came to him. By Allah, I too wish him good, but by Allah, I do not know what Allah will do with
me though I am Allah's Messenger. ' By Allah, I never attested the piety of anyone after that."

Related by Ahmad and mentioned by Al-Bukhari in (Book of Funerals) in (his Sahih book, i.e. Sahih
Al-Bukhari). In one of his narrations to this Hadith: I do not know what Allah will do with me though

1 am Allah's Messenger It is authentically reported in many Hadiths that the Prophet (peace be upon

him) knew from Allah (Exalted be He) the names of some Companions who will enter Paradise and
hence, gave them glad tidings of entering Paradise and also in the Hadith reported by "Umar ibn Al-
Khattab (may Allah be pleased with him) in the narrations of Al-Bukhari and Muslim: Jibril asked the

Prophet (peace be upon him) about the Hour and he (peace be upon him) replied: The one who is
asked about it is no better informed than the inquirer.} He (peace be upon him) added nothing but

described its signs and this indicates that he did not know the unseen matters except what Allah
(Exalted be He) enabled him to know and only when there is a need for this.

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Q2: Sometimes a shaykh stops talking in the middle of a Khutbah (sermon) claiming that
he is prevented or ordered to stop at that point, and calling this as al-'istikharah al-
nuraniyyah (Pursuit of Divine Counsel).

A: The mentioned person's silence during the Khutbah (sermon) and saying that he is prevented
from or

(Part No. 2; Page No. 63)

ordered to do something implies that he claims receiving inspiration and Prophethood, even if he did
not say so directly. There is no doubt that claiming Prophethood after Muhammad (peace be upon
him) is a lie, falsehood and Kufr (disbelief); because Allah (Exalted be He) concluded Prophethood
with the Message of Muhammad (peace be upon him). Allah (Exalted be He) says: Muhammad (

yoJL^jg tuJLc aJJl jJL^-) is not the father of any of your men, but he is the Messenger of Allah and the
last (end) of the Prophets. And Allah is Ever All-Aware of everything. It is authentically reported that

the Prophet (peace be upon him) said: I am the "Aqib (the last to come) after whom there will be

no prophet.}

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Q: Our Shaykh often swears and says that according to his research, the Hadith about
the Prophet (peace be upon him), "Allah has forgiven all your sins, the past and future ones" is

definitely not a Hadith. He adds that this Hadith had been altered and changed, and that
it is an interpolation of the Jews, despite its existence in the Sahih (authentic) books of
Hadith, such as Al-Bukhari and others.

A: In the Noble Qur'an, Allah mentions that he has forgiven for his Prophet (peace be upon hirn) his
past and future sins. Allah (Exalted be He) says: Verily, We have given you (O Muharnrnad oft I ,_sJL^

yoJL^g qJLc) a manifest victory. That Allah may forgive you your sins of the past and the future, and

complete His Favour on you, and guide you on the Straight Path,)

(Part No. 2; Page No. 64)

It was proven that "The Prophet (peace be upon him) used to offer Prayer at night (for such a long

time) that his feet used to crack. "Aishah said, 'O Messenger of Allah! Why do you do this since Allah
has forgiven for you your past and future sins? 1 He said, 'Should I not love to be a thankful servant (of
Allah)?'"> This is an honor to the Messenger of Allah (peace be upon him), and it clarifies his status,

for he is the best human being and the master of those who have come before and after him.
Therefore, if anyone denies this after the proof has been established for them, they will be Kafirs
(disbelievers) for denying a definite issue and disobeying the Noble Qur'an and the purified Sunnah
(whatever is reported from the Prophet).

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Q 4, 5: The Shaykh ordered that the glad tidings, ascribed to Hajy Ibrahim, should be
inscribed on the council room. According to the glad tidings, the Prophet (peace be upon
him) came to Hajy and said: "No one of the followers of this Shaykh will lose in the world
or the hereafter except those who are insincere to him." Nevertheless, the successor
denied this good omen and said: "The Prophet (peace be upon him) did not come to me. I
did not see him and he (peace be upon him)

(Part No. 2; Page No. 65)

did not inform me of such things." The Shaykh got very angry at this denial and said:
"According to my verification, the Satan party (whose name is Ahl Al-Dably) dominates
this successor i.e. Hajy Ibrahim and spoiled his memory. Consequently, Hajy now is
denying the good omen and his seeing of the Prophet (peace be upon him)". The Shaykh
then announced from his Minbar (pulpit) that he did not give any order of writing the
good omen except after he had first verified its authenticity one hundred times via
radiant water and luminous investigation. When he was sure that the concerned good
omen was true and that all its words were correct, the Shaykh ordered that it should be
written. At several times, the Shaykh pointed to the good omen written on the wall to
the right of his assembly room, repeated its words, and concluded by saying: "or the
Prophet (peace be upon him) said like that".

The successor Hajy Ibrahim said: "Regarding all several times when I told - on Minbar -
that I saw the Prophet (peace be upon him), I did so only because I was commanded and
forced by the Shaykh to do. All these narrations are not true. They all have no real
origin." It is worth mentioning that according to one of the concerned narrations, Jibril
(Gabriel, peace be upon him) brought to the Shaykh 's assembly a golden crown of three
levels. Then, the Prophet (peace be upon him) - who joined the same session - put such a
crown on the Shaykh's head. Another narration tells that Ayat-ul-Kursy (the Qur J anic
Verse of Allah's Chair, Surah Al-Baqarah, 2:255) descended from the heavens and
entered the Shaykh's heart. What is your opinion on this?

A 4, 5: First: Claiming that the Prophet (peace be upon hirn) carne to the successor in question, told
hirn about the good omen, put

(Part No. 2; Page No. 66)

the crown on the Shaykh's head, and that Ayat-ul-Kursy descended and entered the Shaykh's heart is
nothing but explicit falsehood. It is worth mentioning that the Prophet (peace be upon him) warned
Muslims against ascribing untrue sayings to him. He (peace be upon him) said: {If a person falsely

ascribes to me something while they intend to do so, then (surely) they will occupy their seats in
hellfire.)

Second : The conflict between the sayings of the Shaykh and those of his successor regarding the
concerned good omen signifies that the Shaykh is a liar. He deceives naive people to win over their
attention and devour their money unjustly.

Q 6, 7: Firstly, Once our Shaykh said in one of his talks that the Prophet (peace be upon
him) comes frequently to his house and the houses of his son and daughters and kisses
his forehead. Moreover, he once adorned him with a golden necklace and another time
the Prophet (peace be upon him) adorned the Caliph with one.

Secondly, The Shaykh declared in a public session that the Prophet (peace be upon him),
as well as all prophets, were present in that session to show the sanctity of his lesson
and his status before the people so that they may be affected by him.

A: The Prophet (peace be upon him) died in Madinah and was buried in the chamber of "Aishah
(may Allah be pleased with her). He will not leave his grave except on the Day of Resurrection.

(Part No. 2; Page No. 67)

(too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord. Allah also

says: (And indeed We created man (Adam) out of an extract of clay (water and earth), up till...

• After that, surely, you will die. > {Then (again), surely, you will be resurrected on the Day of

Resurrection. Similarly, all prophets died except "Eisa ibn Maryarn (peace be upon him), who was

taken up into the heavens, so the claim of the shaykh that the Prophet (peace be upon him) or any
other prophet attend his sessions or visit his house or the houses of his son or daughters is a mere
lie and falsehood. It is a trick he uses to deceive the ignorant, spread his fallacies, and achieve his
goals.

Allah (Exalted be He) says: Verily you (O Muhammad />JL^3

qJU; qfil ,_sJL^) will die, and verily they

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Q 8 and 10: First: A Sufi successor says that he has not seen visitations by his eyes but
whenever he tells his Sufi shaykh that he has not seen anything, the latter says, 'How
dare you deny visitations which I confirmed and what I saw in the Al-Isrikhara Al-
Nuraniyyah (Divine Vision) about all that you have seen? He insists on this and forces me
to admit this to people in his presence.

(Part No. 2; Page No. 68)

But in his absence, I deny having any visitations; because I fear Allah, the Lord of the
Worlds. I also have not experienced anything called Shawk (a Sufi term meaning longing)
or Rida (a Sufi term meaning pleasure)

Second: Many years ago, one of this shaykh 's followers saw many visions that came true
and saw the Prophet (peace be upon him) in visions. He used to talk about these visions
in the presence of the shaykh then the shaykh confirmed them. But after a short period,
when this man denied seeing such visions and visitations, the shaykh said about him, 'I
now confirm that this man has become a hypocrite and a renegade. He added, on the
pulpit, that he died of liver cancer while this man is still alive and has children. Such are
the confirmations of the shaykh and the so-called Istikhara Nuraniyyah (Divine vision),
physiognomy, and visitations which are mere lies, contradictions and fabrications.

A 8 and 10: the shaykh's obliging his deputy to tell people he has seen visitations which in effect he
has not seen is mere falsehood, fabrication and deceit of simple- minded people to call them to follow
his false beliefs. Likewise his telling lies about one of his followers and claiming that he died of
cancer or so for denying seeing any such visitations. All this is a mere lie to deceive people.

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Kir

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Q 11: Some followers of a certain Tariqah (Sufi order) kiss the hands and feet of their
shaykh

(Part No. 2; Page No. 69)

and put their foreheads against the shaykh 's hands and feet until they are in a posture
similar to prostration. At other times, when the shaykh is standing, they fall on the
ground to kiss his feet while prostrating. Later they are granted the Ijazah
(authorization) to he given the pledge of allegiance and to succeed him. The shaykh says
they have humiliated themselves in front of everyone by falling down to kiss his feet and
that is why the orders came that they should be granted his succession. Any person
who is known to kiss the shaykh 's hands and feet much is said to have light in their heart
at the time of receiving the pledge of allegiance, even if this person apparently disobeys
the orders of Allah in their daily life.

A: What is mentioned regarding kissing the shaykh 's hands and feet and falling down to kiss his feet
while he is standing in addition to putting their foreheads against his hands falls under exceeding the
proper limits in honoring a creature. This was not done with the Prophet (peace be upon him) or with
the Rightly-Guided Caliphs. Moreover, these practices may be a means leading to major Shirk
(associating others with Allah in His Divinity or worship). Prostrating before anyone apart from Allah
is even a form of major Shirk.

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rman

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Kir

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ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 12, 13 and 14: Firstly: A shaykh of a certain Tariqah (Sufi order) dismisses some of his
followers from his assembly, claiming that they are hypocrites and humiliates them so
much. Once the shaykh related that the so-called grand jurist (whose name was not
mentioned) wrote informing him that the followers that the shaykh dismissed from his
assembly will die with no faith in their hearts. Despite all that, the shaykh accused the
grand jurist of being a sorcerer and sent a group to fight him in his rulership
headquarter. Moreover, the shaykh said that

(Part No. 2; Page No. 70)

the grand jurist had a black heart, attributing this saying to the Prophet (peace be upon
him). But now, he denies ever saying that.

Secondly: The shaykh used to tell his successor that the latter acquired the
"Ghawthiyyah", "Fard" and "Qutb" ranks of merit and was accepted by Allah. Later, the
shaykh told the same man [his successor] that he was an outcast hypocrite with a black
heart because he disagreed with him and disapproved of his false call.

Thirdly: The shaykh threatens many of his followers that he will seize their gains,
rewards, jobs, wealth and the light of their hearts. He reminds them that anyone who
abandons him will die a terrible death; therefore all the followers fear this threat.

As followers of this shaykh, we hope our honorable scholars can clarify to us in the light
of Shari ah (Islamic law) the reality of these claims that conflict with the Qur'an and
Sunnah (whatever is reported from the Prophet). We wish to follow the True Path. Allah
Alone guides to every type of goodness.

A: Firstly: the shaykh's decision of dismissing some of his followers for being hypocrites; his
allegation that the grand jurist turned into a sorcerer and that his successor became an outcast
hypocrite with a black heart are all baseless claims and conjectures

(Part No. 2; Page No. 71)

resulted from personal desires on the basis of which he favors or dismisses whoever he wishes.

Secondly: the shaykh saying that his successor has reached the "Ghawthiyyah" and "Fard" ranks of
merit is a Bid "ah (innovation in religion) and he is exceeding the proper limits in honoring his
successor and this may lead to major Shirk (associating others with Allah in His Divinity or worship).
When common people are told that a certain person can offer "Ghawth (help)" at difficult times, they
believe in that, start asking him for help, and give him offerings and vows and many other things.
This is exactly the definition of major Shirk which takes a person outside the fold of Islam. Allah is
the Only One Whose Help is sought for curing an illness, removing poverty and asking for sustenance
and offspring.

Thirdly: when the shaykh threatens his followers of seizing their gains, rewards, jobs, wealth and the
light of their hearts, these are lies, Kufr (disbelief) and falsehood. The Only Disposer and Creator is
Allah (Glorified and Exalted be He). Allah says. To Allah belongs the dominion of the heavens and

the earth He also says, Surely, His is the Creation and Commandment. All the creations are

subject to the Dominion and Power of Allah to dispose of, possess, give life

(Part No. 2; Page No. 72)

or take it. As for humans, they do not have the power to bring about harm or benefit to anyone. Allah
(Exalted be He) says. And if Allah touches you with harm, there is none who can remove it but He,

and if He intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful. This shaykh

is a lying and deceiving impostor. May Allah guide us all and grant us success and firmness on the
Right Path! We seek Allah's Refuge from misleading trials, for He is the Best One to be asked!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq "Afify

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ngdom of Saudi Arabia

Ufiir-n\ uf iti*i 't* 1 'i^ nil ^l^fcllirin

of Scholarly Research and lfta r

Fatwa no. 17391

Q: What is the ruling on some people who say: "O Allah, I worship You out of my love for
You. If I worship You fearing Your Hell, let me enter it and if I worship You seeking to
enter Your Paradise, let me enter Your Hell"?

A: Worshiping Allah just by loving Hirn is the Manhaj (methodology) of misguided Sufis, which is of
their own invention.

(Part No. 2; Page No. 73)

Loving Allah is the highest degree of "Ibadah (worship), but not the sole act of "Ibadah. The Manhaj
of Ahl-ul-Sunnah wal-Jama"ah (adherents to the Sunnah and the Muslim mainstream) is to worship
Allah through love, fear, hope and other expressive forms of "Ibadah. Allah (Exalted be He) says:
Invoke your Lord with humility and in secret. Allah says about His Prophets: Verily, they used to

hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble
themselves before Us. Allah also says about the angels: And they stand in awe for fear of Him.)

And : IT hey fear their Lord above them, and they do what they are commanded.) There are many

Ayahs (Qur'anic verses) elaborating on this meaning.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16098

Q 2: What is the ruling of Islam on the pledge that we make to the shaykh
(Part No. 2; Page No. 74)

of a Tariqah (Sufi order)? Will we be considered disobeying the Qur'an and the Sunnah
(whatever is reported from the Prophet) if we break it?

A: It is not permissible to make a pledge of allegiance to anyone except to a Muslim ruler. It is not
permissible to make it to the shaykh of a Sufi order or any other person, for this has not been
authentically reported from the Prophet (peace be upon him). Every Muslim should worship Allah
according to the way He prescribed without committing oneself to a certain person, for this is the
attitude of Christians toward their priests and bishops, a thing that does not exist in Islam.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al
Al-Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16011

Q: A group of women in Kuwait propagate sufism according to Naqshabandiyyah order
formerly headed by Ahmad Kaftaru the former Mufti (Islamic scholar qualified to issue
legal opinions) of Syria. They do their activities under the umbrella of an official feminist
society through which they propagate their mission in secret and preach what they do
not practice. We reviewed some of their writings and books, and some of them admitted
that they have already joined this movement. Their principles include:

A person who has no shaykh, Satan will be his own shaykh; whoever does not benefit
from the etiquettes taught by

(Part No. 2; Page No. 75)

a religious trainer, neither Qur'an nor Sunnah will benefit him. Whoever says 'why' to his
shaykh will never succeed. Members of this group practice the sufi formulae of
remembrance recalling the image of their female shaykh called Al-Anisah and kissing her
hand. She is from Syria and her disciples seek blessings through drinking the leftover of
the water she drinks. Their references include books of magic such as "Al-Lu'lu" wal
Marjan fi Taskhir Al-Jan," and they found their own schools to formulate minds of the
children according to their order, taking the advantage of the education system to
diffuse their mission among female students affiliated to government schools in the pre-
secondary and secondary stages. Some of these women left their husbands and
requested divorce by courts when their husbands ordered them to give up that deviant
way.

My question is:

1. What is the ruling of Islam on the creed of those women who insist on following that
Sufi order?

2. Is it permissible for a Muslim to marry them?

3. What is the ruling on the marriage contract which is still in effect now?

4. May you advise and warn them against this order?
May Allah reward you with the best!

(Part No. 2; Page No. 76)

A: Sufi orders, including Naqshabandiyyah, are entirely innovated orders that are against the Qur'an
and Sunnah. The Prophet (peace be upon hirn) said. Avoid newly invented matters [in religion], for

every newly invented matter is Bid "ah (innovation in religion), and every Bid "ah is (leads to) going
astray.)Not only are Sufi orders Bid "ah (innovation in religion) which is itself falsehood and error,

but they also involve many acts of major Shirk (associating others in worship with Allah) such as
exaggerating the status of the Sufi shaykhs, seeking relief from them apart from Allah, believing that
they have authority in this universe and unquestionable acceptance of their orders without checking
whether or not they conform to the Qur'an and Sunnah. The polytheistic acts also include what is

mentioned in the question above that whoever does not have a particular shaykh to follow, Satan will
be his own shaykh; whoever does not benefit from the etiquettes taught by a religious trainer,
neither Qur'an nor Sunnah will benefit him; whoever argues with his shaykh will never succeed. All
these principles contradict the Qur'an and Sunnah, because it is only Allah's Messenger whose orders
are absolutely and unquestionably accepted. Allah (Exalted be He) says. And whatsoever the

Messenger (Muhammad pJL^j ■L.JLn afl I ^1^) gives you, take it; and whatsoever he forbids you,
abstain (from it). He (Exalted be He) also says, Nor does he speak of (his own) desire. It is only a

Revelation revealed. ■
(Part No. 2; Page No. 77)

The order of any person, regardless of his great knowledge, cannot be carried out unless it complies
with the Qur'an and Sunnah. Whoever claims that a particular person other than the Messenger of
Allah (peace be upon him) is given full submission has turned out of the fold of Islam. Allah (Exalted
be He) says, They (Jews and Christians) took their rabbis and their monks to be their lords besides

Allah (by obeying them in things which they made lawful or unlawful according to their own desires
without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary),
while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)] to
worship none but One Hah (God - Allah) La ilaha ilia Huwa (none has the right to be worshipped but
He). Praise and glory be to Him (far above is He) from having the partners they associate (with
Him).") Scholars said that the Ayah (Qur'anic verse) means that they (Jews and Christians) took their

rabbis to be their lords besides Allah by obeying them in prohibiting lawful things and permitting
unlawful things as stated in the Hadith of "Ady ibn Hatim which was related by Al-Tabarany, Ibn Jarir
and Al-Tirmidhy. "Ady said: I came to the Prophet (peace be upon him) wearing a cross of gold in

my neck. He said, "0 "Ady! Take this idol (cross) off your neck." I did so and came to him while he
was reciting Surah (Qur'anic chapter) Al-Tawbah in the Ayah which reads: They (Jews and

Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in
things which they made lawful or unlawful according to their own desires without being ordered by
Allah)>When he finished it, I told him that we had not worshipped them. The Prophet (peace be

upon him) expounded: "Did they not prohibit what Allah made lawful and make lawful what Allah
prohibited and

(Part No. 2; Page No. 78)

you followed in their footsteps?" "Ady answered in the affirmative, so that the Prophet (peace be
upon him) said, "This is how they worshipped them.")

A Muslim must avoid Sufism and its adherents and prevent them from assuming posts in teaching
and education. They should not join feminist societies or whatsoever, so that they will not corrupt
people's sound beliefs. A man must prevent the girls in his charge from joining such Sufi societies
and schools in which Sufis teach in order to guard their creed, keep unity of the family and avoid
turning wives against their husbands. Anyone who adopts Sufism leaves the way of Ahl-ul-Sunnah
wal-Jaima "ah (those adhering to the Sunnah and the Muslim main body), whereas if he believes that
the Sufi shaykhs are Allah's equals in bringing blessing, benefit or harm regarding matters that Only
Allah can do, such as curing diseases, providing sustenance and alleviating harm, or that he believes
they should be given full obedience to their orders even if they contradict the Qur'an and Sunnah - a
person holding these beliefs commits major Shirk that turns him out of Islam. Such a deviated
woman may not be taken as a supporting companion and is not permissible to marry. Allah (Exalted
be He) says, And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah

Alone). >

(Part No. 2; Page No. 79)

until His saying. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah
Alone)

a Muslim man should not marry a woman inclined to Sufism without actually adopting the beliefs
mentioned above from the very beginning or keep her as a wife unless she responds positively to
advice and repents to Allah. Here, we advise such women to repent to Allah, turn back to the truth,
give up this false doctrine, avoid those calling to evil and adhere to the way of Ahl-ul-Sunnah wal-
Jarna "ah. We recommend that they read useful books that explain the sound "Aqidah (creed) and
listen to lessons, lectures and useful programs prepared by upright scholars who adopt the sound
methodology. Finally, they should obey their husbands and guardians in what is good.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Al-Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 80)

The third question of Fatwa no. 10701

Q 3: Some Sufis claim that there are men who are called "Ahl-ul-Khutwah" (literally:
People of Transcendent Step), what is the meaning of this term and to what extent is it
correct according to SharPah (Islamic law)? They argue that the following Hadith
supports their belief: "O My Servant, obey me and you will be a godly servant."

A: The term "Ahl-ul-Khutwah" refers to those who can cover long distances in a short time defying
human nature and the Universal Laws of Allah. Their allegation is not true because there is no proof
of this and the evidence they raise is baseless

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

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The third question of Fatwa no. 11056

Q 3: I was under age when I went to one of the shaykhs of the Sufi sects. I said to him: i
want to join the sect of Shaykh * Abdul-Qadir Al-Jialy. He said: Take the pledge. I took
the pledge from him by placing my hand in his and he said to me: Repeat the words of
the pledge after me. In the name of Allah Most Gracious Most Merciful. 0 Allah, send Your
peace and blessings upon our master Muhammad, his family and Companions. I made up
my mind to join the sect of Shaykh x Abdul-Qadir Al-Jialy. I dedicated myself for this
Shaykh,

(Part No. 2; Page No. 81)
and I would mention his name.

First, is my pledge correct, taking into consideration that I repented to Allah (Exalted be

Second, will it be effective until death? Could you kindly advise.
May Allah reward you.

A: This kind of pledge is not valid. You have done well by repenting to Allah (Exalted be He). You
have to hold firm with the Book of Allah (Exalted be He) and the Sunnah of the Prophet (peace be
upon hirn) by "Aqidah (creed) and by saying, without taking the pledge to follow a leader of these
sects. Dedicate yourself to Allah (Exalted be He) instead of dedicating it to a Shaykh in order to follow
Allah's Shari"ah (Islamic law). You are not committed to this pledge because it is a Bid "ah
(innovation in religion) that must be avoided because of the Prophet's saying: He who does any act

against our Shari "ah, it will be rejected. (Related by Imam Muslim in his Sahih). This pledge is not

in conformity with the instructions of the Prophet (peace be upon him) by this Hadith, so it is
rejected.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

He)?

Permanent Committee for Scholarly Research and Ifta"!

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The seventh question of Fatwa no. 7316

Q 7: Once the Sahabah (the Prophet's Companions) used the sputum of the Prophet
(Part No. 2; Page No. 82)

to rub their faces in his presence. What is the ruling on this? What were his instructions
concerning their behavior? Can these instructions be taken as prohibitive caution against
this act? Nowadays, shaykhs want their followers to seek blessings from the water they
use for their wudu' and the like. Thus, their followers do that in the presence of their
shaykhs with no objection.

A: As for the accounts that whenever the Prophet (peace be upon hirn) spat his spittle was received
by the hands of Sahabah who would rub their skin therewith and that they sought blessings from the
water he used in Wudu' and the other relics etc.., this merit is confined to the Prophet. So, the
Sahabah j who were aware of the objectives of Shari "ah and adopted the example of the Prophet in
a matchless manner did not do this with any other figure but the Prophet (peace be upon him). Had it
been permissible to do so with shaykhs and noble men, they would have hastened to copy this act.
Hence, this incident and its like can not stand as proof of the permissibility of seeking blessing from
the saliva and water the sufi shaykhs and others use for Wudu'. Accordingly, what the followers do
with their shaykhs is an act of Bid "ah (innovation in religion). It is authentically reported that the
Prophet (peace be upon him) said. Anyone who innovates something in this matter of ours (i.e.

Islam) that is not part of it, will have it rejected. (Agreed upon by Imams Al-Bukhari and Muslim.)
(Part No. 2; Page No. 83)

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Qa"ud

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"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16300

Q: What is the ruling on giving the title of Qutb (Sufi title denoting a "Perfect Master") or
Ghawth (Source of Succor) to some Awliya" (pious people)? Is this permissible?

A: The two titles Qutb and Ghawth do not have any basis in Allah's Purified Shar" (Law). These
terms are invented by some extremist Sufis. Accordingly, giving these titles to some Awliya' (pious
people) is not permissible. Some misguided people understand such terms to mean that such a Qutb
or Ghawth can run the affairs of the universe and fulfill people's needs. This is Kufr (disbelief) that
contradicts Tawhid (belief in the Oneness of Allah/ monotheism) because Allah (Glorified and Exalted
be He) revealed the Scriptures, and sent the Messengers to worship Him Alone without partners or
associates. He (Exalted be He) commanded all creatures to resort and supplicate to Him Alone to
bestow upon them all good and ward off harm. Allah (Exalted be He) says: Is not He (better than

your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil,
and makes you inheritors of the earth, generations after generations? Is there any ilah (god) with
Allah? Little is that you remember!)

(Part No. 2; Page No. 84)

He (Exalted be He) says: And if Allah touches you with harm, there is none who can remove it but

He, and if He intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful.) He

(Glorified be He) also says: Say: '"None in the heavens and the earth knows the Ghaib (Unseen)

except Allah")

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 16862

Q: I am forwarding to you this message that was sent to me by a woman who says her
husband, Mohamed Al-Faytury Hamudah, follows a Sufi order. She wants to know the
truth. I convinced her and she accepted advice, but I failed to convince her husband and
his father. They told me they were right and asked me to bring forth proof from a well-
known scholar to prove the opposite. I also hope you will comment on the enclosed

(Part No. 2; Page No. 85)

poems, written by this Mohamed Hammudah.

A: the Sufi orders have nothing to do with the guidance of the Prophet (peace be upon hirn) and a
Muslim has to follow the Prophet (peace be upon hirn) and his Sunnah (supererogatory act of
worship following the example of the Prophet) and avoid whatever is different from the Prophet's
guidance and Sunnah because such are Bid"ahs (innovation in religion) and every innovation in
religion leads to misguidance. After looking at the enclosed poems, we found some sayings that
involve innovation in religion and over exaggerated praise of the Messenger (peace be upon him).
Consequently, we say that Sufism and Sufi orders have to be abandoned and a Muslim has to refer
to the Book of Allah (Qur'an), Sunnah (whatever is reported from the Prophet) of His Messenger and
the practices of the Salaf (righteous predecessors) such as the Companions and Followers. He
(peace be upon him) said: My Ummah (nation) shall be split into seventy three sects, all of them are

in Hellfire except one. People asked, "Who are they, Prophet of Allah?" He (peace be upon him) said,
"Those who stick to what I and my Companions do." And he (peace be upon him) also said: You

must follow my Sunnah and that of the Rightly-Guided Caliphs. Stick to them and hold fast to them.
Avoid novelties, for every novelty is an innovation, and every innovation is an error. May Allah grant

you and us success in doing all that leads to goodness and righteousness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 86)

The second question of Fatwa no. 17558

Q 2: What is Sufism? Does it pose a danger to one's Islam? What is the ruling on keeping
company with Sufis?

A: In genera I, Sufis rn as it exists at the present time refers to a misguided group, which adopts a
Manhaj (methodology) in "Ibadah (worship) that opposes the Sunnah. The followers of Sufism
receive their teachings from their leaders and shaykhs of Tariqah (Sufi order) whom they believe can
bring benefit and cause harm besides Allah. Therefore, it is not permissible to keep company with or
befriend them except to call them to Allah and help them to correctly understand the Sunnah.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16099

Q 3: In some Masjids (mosques) here, people gather and continue repeating Allah's Name
around a piece of white cloth. What is the importance of the white cloth in Islam?

A: placing a piece of cloth in the Masjid and gathering around it to repeat the Name of Allah is a
misleading act of Bid "ah (innovation in religion) undertaken by some Sufis who deviate from the
course of the Messenger (peace be upon him). Therefore, it is not permissible to do or

(Part No. 2; Page No. 87)

attend. This should also be prohibited and disavowed. Masjids should be protected from such acts of
Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
"Afify

"Abdu

- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 18068

Q 5: It is said that the ancestral line of Al-Sayyid Al-Badawy is traced back to Ahl-ul-
Bayt (members of the Prophet's extended Muslim family); is this correct? Is Al-Sayyid Al-
Badawy one of the Awliya 1 (pious people)? Is it permissible to celebrate his birthday or
that of any other person by any means; or to speak about his memory and point out his
outstanding traits and virtuous deeds on the radio or television?

A: Al-Sayyid Al-Badawy whosa full name is Ahmad ibn "AN ibn Ibrahim Al-Husayny was a Moroccan
Sufi who lived in the seventh century. Many ignorant and Mubtadi" (innovative) Sufis and others
exceed the proper limits in revering Al-Sayyid Al-Badawy in a way that takes them out of the fold of
Islam. Some people for example make Du"a' (supplication) to him, seek his protection or help, or
make Tawaf (circumambulation) around what they believe to be his grave. On the other hand, it is
not permissible to celebrate the memory of the birth of Al-Sayyid Al-Badawy or any body else, for
doing so is considered Bid "ah (innovation in religion). It may be worth mentioning that if a person
peruses the biography of Al-Sayyid Al-Badawy, they will not find any distinguished contributions that
merit much concern.

(Part No. 2; Page No. 88)

Therefore, Muslims have to beware of those who invent new matters in religion and self-seeking
people who follow their whims, lest they should mislead them. A Muslim must hold fast to the Qur'an
and Sunnah (whatever is reported from the Prophet) for they lead to salvation and success in this
world and in the Hereafter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19521

Q: I ask your eminence to reply to us in short about Sufism and Sufis; what is Sufism,
their Aqiclah (creed) and what is the opinion of Ahl-ul-Sunnah wal- Jama ah (those
adhering to the Sunnah and the Muslim main body) about them? What should Ahl-ul-
Sunnah wal- Jama 'ah do regarding them and how should we treat Sufis while they insist
on their 'Aqidah? They believe that they are on the truth even after the facts are
revealed before them?

I ask Allah (Exalted be He) to benefit the people who are in need to understand this
matter from your knowledge. May Allah guide all of us to what pleases Him. May Allah
reward you.

A: Al-Sufiyyah (Sufism) is derived from Suf (wool) because it was their costume. This is the nearest
meaning in language and to reality. As for the saying that Al-Sufiyyah

(Part No. 2; Page No. 89)

is derived from Al-Suffah because they look like the poor Companions (may Allah be pleased with
them) who used to go to a place in Al-Masjid Al-Nabawy (the Prophefs Mosque in Madinah) which is
called Suffah, or ascribed to Safwah (purity) because of the purity of their hearts and actions; all
these sayings are not true. This is because the ascription form of Suffah is Saffyy with double f and
y. The ascription form of Safwah is Safawy and because these two meanings are not in conformity
with their attributes because of their ill-thoughts, bad "Aqidah and frequent Bid "ah (religious
innovation).

All the Sufi sects or what is so called now Tasawwuf (mysticism) are full of Bid "ah and the means
which leads to it and corrupted thoughts which are against the Book of Allah and the Sunnah of the
Prophet such as calling the dead and Al-Aqtab by saying: Madad ya Sayyidy (Help, O my master).
Madad ya Zaynab (Help, 0 Zaynab). Madad ya Badawy or ya Dusuqy (Help, 0 Badawy or Dusuqy),
and such actions of seeking the help of their shaykhs and Aqtab and believing that they are the spies
of heart who know the unseen and what is concealed in their hearts and naming Allah (Exalted be
He) with attributes which He did not declare to Himself such as: Hwa (He) and Ah.

Sufism has innovated Wird (portion of Qur'an recited with consistency) and not permissible
supplications. They take the pledge from their followers to remember Allah (Exalted be He) in their
rituals and acts of worship in specific names in congregation such as: Allah, Hay (alive) and Qayyum
(the Self Subsisting) repeating them everyday and night and not repeating other names except with
the permission of

(Part No. 2; Page No. 90)

their shaykhs, otherwise he will be disobedient and has to fear the power of the servants of the
names. Repeating these names must be accompanied with moving the head right and left, bowing
and lifting, dancing, singing, clapping and other actions which have no basis in religion; in the Book of
Allah and the Sunnah of the Prophet (peace be upon him). A Muslim must not sit in their sessions
and must keep away from mixing with them in order not to be affected with their ill-thoughts, Bid "ah
or polytheism. He must advise them and explain the truth to them perhaps Allah (Exalted be He)

guides thern through him and approve the actions which are in conformity with the Qur'an and
Sunnah. We disapprove of the matters which are against the methodology of Ahl-ul-Sunnah wal-
Jama "ah in order to be safe. Whoever wants to know the conditions of Suflsm and their "Aqidah in
details, he may read the book of Madarij Al-Salikin by Ibn Qayyim Al-Jawziyyah and the book of "This
is Sufis m" by "Abdul-Rahman Al-Wakil.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

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The second question of Fatwa no. 18422

Q 2: Some Sufis claim that they see the Prophet (peace he upon him) in dreams and that
he (peace be upon him) commands them to write certain books. Nevertheless, such
books include many Bid^ahs (innovations in religion) and other things that oppose
Shari^ah (Islamic law). How can we then

(Part No. 2; Page No. 91)
refute what such Sufis claim?

A: What is mentioned in the question is one of the Dalalahs (deviations from what is right) of Sufis. It
is one way through which Satan whispers to them and takes them away from the right path.

It is well-established that if a Muslim sees the Prophet in a dream and he (peace be upon him)
co m mands them to do something or to give up doing something, they do not have to act upon such a
dream. This is because Allah (Exalted be He) has already perfected His Din (religion) and completed
His Grace and that the Purified Sharfah is not in need of any completion to be taken from dreams.
However, if a person sees the Prophet in his form and he (peace be upon him) commands them to
do something which conforms to Shari"ah; such a Ru'ya (true dream) is to emphasize the Shar "y
(Islamic legal) command and to help the concerned person to adhere to it.

On the other hand, if a person sees the Prophet (peace be upon him) in the form of somebody else;
such a dream is not true. Rather, it is from the work of Satan for the Prophet (peace be upon him)
said, * Whoever sees me in a dream in fact has seen me, for Satan does not appear in my form.}

This Hadith proves that anyone who sees the Prophet

(Part No. 2; Page No. 92)

(peace be upon him) in some other person's form in fact has seen Satan but not the Prophet (peace
be upon him). It is worth mentioning that it is Wajib (obligatory) on you to advise such Sufis,
enlighten them, and inform them that things which they see are just whispers of Satan and ways of
deviation. You also have to warn people against Sufis who claim that they have such dreams so that
they are not deluded by them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18440

Q 2: Many Muslims celebrate the Prophethood of our Messenger (peace be upon him)
with musical songs just as Jews and Christians do i.e. they mention Allah (Exalted be He)
while music is played. What is the ruling on this practice?

A: Muslims should express their love for the Messenger of Allah (peace be upon hirn) by following
him, emulating his Sunnah (whatever is reported from the Prophet), and being guided by his
guidance. Allah (Exalted be He) says: Say (O Muhammad yoJL^g oJLt oDl ,jJL^ to mankind): "If you

(really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur'an and the
Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. ">

On the other hand, musical songs cannot show love to the Prophet (peace be upon him). Rather, they
are manifestations of

(Part No. 2; Page No. 93)

diversion and a hindrance from Dhikr (Remembrance of Allah). Such songs harden the hearts and
divert people from Allah and His Straight Path.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 18466

Q: I know some people who call themselves shaykhs but they stab themselves with
skewers etc. and ascribe fictitious things to Al-Rifa^y. What is the ruling on the
foregoing? Is it Haram (prohibited)? Provide me with your beneficial answer please. May
Allah benefit you.

A: The people that you mentioned belong to a deviant Sufi sect and such practices they indulge in,
that you referred to, are just some of their Bid"ahs (innovations in religion). It is worth mentioning
that such people are very dangerous to Islam and thus you have to beware of them and warn others
against them. You also have to advise members of such Sufi sect according to your ability and tell
them that the practices they indulge in that you mentioned in the question are just devious acts of
those Mubtadi " (one who introduces innovations in religion) Sufis who are given the title of Qutb
(Sufi title denoting a "Perfect Master"). You have to tell them that they are in great danger and that
the only right path is that of the "Aqidah (creed) of Ahl-ul-Sunnah wa I- Jama "ah (those adhering to
the Sunnah and the Muslim main body) i.e. Al-Firqah Al-Najiyah (the Saved Sect). Allah (Exalted be
He) says. And verily, this (i.e. Allah's Commandments mentioned in the above two Verses 151 and

152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away
from His Path.)

(Part No. 2; Page No. 94)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdom of Saudi Arabia

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Fatwa no. 19433

Q: I read in a book entitled "Hadhihi Al-Sufiyyah (This is Sufism)" that Sufism is a deviant
Islamic sect that departs from Islamic Aqidah (creed) and methodology and introduces
Bid ahs (innovations in religion) in the area of Ibadah (worship). I then read in the
volume of Tasawwuf (Sufism) by Shaykh Al-Islam Ibn Taymiyah, and the book "Madarij
Al-Salikin" by Ibn Al-Qayyim, that some Sufis are knowledgeable (of the rulings of
religion) and pious. They follow the Manhaj (methodology) of our Salaf (righteous
predecessors) and declare that their way is to act upon Qur'an and Sunnah (whatever is
reported from the Prophet).

So please tell me whether it is permissible to say that all Sufis are deviants or that Sufis
are not all of the same, or what else should be said regarding them? Please enlighten me,
and may Allah enlighten and reward you!

(Part No. 2; Page No. 95)

A: What has been said by Shaykh A his lam Ibn Taymiyah and his student Ibn Al-Qayyim regarding
Sufis to the effect that some of them are moderate (not deviants) refers to ancient Sufis. The
majority of modern day Sufis are deviants and astray from the right path. Nevertheless, Sufism is an
innovation in Islam and the Prophet (peace be upon him) said, "...every novelty is Bid "ah (innovation

in religion) , and every Bid "ah is misguidance..." Finally, Muslims have to hold fast to the Qur'an,

Sunnah, and to the way of the Salaf with regard to both beliefs and deeds. May Allah help us all to
acquire beneficial knowledge and to increase our good deeds!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first, second and fourth questions of Fatwa no. 20116

Q 1: A Yemeni fellow, who is a Masjid (mosque) Imam and a preacher in Al-Hubayqy
village, one of the villages existing in the suburbs of Makkah Al-Mukarramah, told me that
there are several poetic lines describing the attributes of Safy Al-Din ibn Ahmad that are
circulated in the City of Sabr in Yemen during feasts and birthday celebrations wording:

I am Ahmad, a descendant of Haydar and my grandfather is
Al-Mustafa (the Prophet), whose grave is visited by people

I have a Minbar (pulpit) in Jannah Al-Firdaws (The highest
degree in paradise) as I have power and position at the
Throne (of Allah)

To concur them and ruin their housesl was the first to knock
Khaybar down

(Part No. 2; Page No. 96)

Do these stanzas include disbelief and invention of lies against Allah (Glorified and
Exalted be He)?

A: What is mentioned in these stanzas includes outrageous excessiveness and claim of sharing Allah
(Glorified be He) in His Throne and Sovereignty , which constitutes Kufr (disbelief) in Him (Glorified
and Exalted be He). Therefore, such lines must not be recited and should be prevented and resisted.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
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Q: The mentioned Imam says that one day Safi Al-Din Ibn Ahmed passed along a road in
that city and found a rock. He divided the rock with his Miswak (tooth-cleansing stick)
into four parts and ordered one part of it to go to Iraq and ordered other parts to go to
other different places of the same city. He left part of the rock on the mount in the city
of Sabr according to him. Is this a Karamah (an extraordinary event performed by a
pious person) of pious people as some people claim, or is it done by help from the Jinn?

A: What is mentioned in the question is a false and superstitious talk and it is not permissible to
believe it; because this is a means leading to Shirk (associating others with Allah in His Divinity or
worship).

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Shaykh

Al-

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

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Q 4: The said Imam says that the following verses are attributed to ^Abdul-Qadir Al-
Jilany:

I am ^Abdul-Qadir and the land of Allah
is in my hands as are the birds

Every Servant circumambulates the Kabbah for seven rounds
but I circumambulate it in my own tents

What is meant by "the land of Allah is in my hands as are the birds"?
(Part No. 2; Page No. 97)

What is the meaning of "but I circumambulate it in my own tents"? I want an official
circular with your Fatwa (legal opinion issued by a qualified Muslim scholar) to distribute
among the residents of this area, hoping that it will bring them to the truth. We ask Allah
to protect you, lead you to the right path, and make you beneficial to Muslims!

A: These lines include falsehood and plain Kufr (disbelief). Shaykh "Abdul-Qadir Al-Jilany (may Allah
be merciful with him) is innocent of such lines which are falsely attributed to him. May Allah give the
one who fabricated these lines and falsely attributed them to the Shaykh their deserved punishment!

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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Fatwa no. 20234

Q: I am a Muslim man living in Britain and want to follow the way of Ahl-ul-Sunnah wal-
Jamaah (those adhering to the Sunnah and the Muslim main body) in all the affairs of
my life. Accordingly, I tried to read some religious books written in the Urdu language.
During my reading of some books compiled by the renowned and prominent Indian
scholar, who is a member of the Deobandis, Shaykh Muhammad Zakariyya Kandahlawy, a
scholar of Hadith studies, found that the fifth chapter of his book Tablighi Nisab,

(Part No. 2; Page No. 98)

p. 113, containing a story the author quoted from the book entitled "Rawnaq Al-Majalis".
It relates an account of a merchant who died and his wealth was distributed between his
two sons. In addition to the wealth, the deceased also left the hair of the Prophet's head
which the younger son took and gave up his share in the legacy to his elder brother. A
short time later, the son who took the money went bankrupt whereas the younger
brother became very rich. The story continues to say that after the death of this
brother who took the hair of the Prophet, some benevolent people had a dream of the
Prophet (peace be upon him) and the Prophet told him that whoever has a certain need
should go to the grave of the younger brother and supplicate to Allah at the grave and
their need will be fulfilled. This story is quoted from the book "Tabligh Nisab." I have also
read another book titled "The History of the Shaykhs of Jathat" by the same author
Shaykh Muhammad Zakariyya, (p. 232) where he mentions that while Shaykh Hajji
Imdadullah Muhajir Makki was on his deathbed, one of his followers who was deeply sad
and moved by him visited him. However, he addressed him saying, "Do not be sad; the
ascetic servant does not die; he only moves from a place to another and he fulfils
people's need while in his grave exactly as he was alive. Quoted from "The History of

(Part No. 2; Page No. 99)

Shaykhs of Jathat." I would like to hear Your opinions in this regard.

Is the author who relates this story still a Muslim after the creed evidently manifested in
his books? Kindly, clarify the point and substantiate your argument with the relevant
evidence from the Qur'an and the Sunnah.

If he is not considered a Muslim, then what is the evidence from the Qur'an and the
Sunnah that he is a renegade?

A: The content these books impart like the accounts you mentioned in the question about the false
religious innovations and superstitions are groundless, for there is no evidence in their support in the
Qur'an and the Sunnah of His Prophet. Only those of false nature and blind vision may adopt these
beliefs, as for claiming that the Prophet's hair still exists and brings richness to whoever possesses it,
and the claim of seeing the Prophet in dream and the advice the Prophet gave to supplicate by this
man's grave, these are baseless lies. It is authentically reported that the Prophet (peace be upon
him) said, Satan does not assume my form. Thus, how can the Prophet advise people to supplicate

to Allah by the graves? Indeed, it is he who forbade that during his life and warned against it

vehemently. He even warned against extreme beliefs in prophets and righteous people and against
invoking them after their death. The Prophet (peace be upon him) died after conveying the religion of
Allah in full, thus the religion accepts no addition or

(Part No. 2; Page No. 100)

or omission, believing that Du "a' (supplication) beside graves are answered is an innovated and
baseless Bid "ah. It may even lead to major Shirk if a person seeks the help of the dead buried in the
grave alone or besides Allah, or believed that the deceased may benefit or harm them. It is Allah
Alone Who brings about benefit and lets harm occur. Likewise, believing that the devoted servant
does not die and only moves from a place to another where he fulfills people's needs while in his
grave just as he was alive, is false and a groundless belief of the deviant sects of Sufisrn. Texts of
the Qur'an and authentic Hadith indicate that every human will eventually die, for Allah (Exalted be
He) says, Verily you (O Muhammad oJLt aDl ,_$±z>) will die, and verily they (too) will die. > He

(Exalted be He) said, And We granted not to any human being immortality before you (O

Muhammad joJL^g a.JLc oil I ,_jJLd?): then if you die, would they live forever? Everyone is going to

taste death Furthermore, the authentic Hadith in this regard state that when a person dies, all his

deeds come to an end except for three: beneficial knowledge, a righteous son who prays for him, or
ongoing charity. If the deceased in his grave can not ward off or bring benefit for himself, he can not
do that for another a fortiori. It is not permissible to seek the fulfillment

(Part No. 2; Page No. 101)

of needs from anyone other than Allah, for he is the only One able to grant such needs. Seeking the
help of the dead for fulfilling needs of people is a major polytheistic act. Anyone who maintains other
than that is committing major disbelief that drives him out of the pale of Islam, Allah forbid! Indeed,
he denies the authentic evidence of the Qur'an and the Sunnah of the Prophet (peace be upon him).
Therefore, anyone who does that must sincerely repent to Allah and resolve not to commit such acts
again. He should follow the way of the early righteous Muslims to gain Allah's content and escape His
punishment.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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Fatwa no. 20232

Q: Would you please look into the books entitled: "AdMyat Al-Salihin" by Ahmad Al-Rifa x y
and "Kashf Al-Akinnah 'Amnia Qil Innahu Bid ah w a huv/a Sunnah" by the Algerian
author Abu Muhammad ^Abdul-Wahhab Muhayyah, to judge whether they are authentic
or not? May Allah bless you!

A: A Fatwa (legal opinion issued by a qualified Muslim scholar), no.l91B5, concerning the book:
"Kashf Al-Akinnah "Anuria Qil Innahu Bid "ah wa huwa Sunnah" was previously issued. It reads as
follows: Reviewing the content of the book, the Committee found that the author is not among the
well-qualified and knowledgeable scholars whose views may be adopted

(Part No. 2; Page No. 102)

in legal issues. Thus, many religious innovations are included in this book as acts of Sunnah.
Therefore, a Muslim should refer to the books written by the recognized scholars noted for their deep
knowledge, sincerity, and devotion. With regard to the second book : Ad "iyat Al-Salihin wa
Adhkaruhum wa Awraduhum (Invocations, Remembrances and other acts of worship done at certain
times on a regular basis), that contains their daily religious rituals of remembrance and supplications
by Ahmad Al-Rifa "y. However, the Sufi Order of Ahmad Al-Rifa "y is an innovative Sufi order. The
book includes fabricated and baseless Adhkar that have no basis in the purified Shari "ah.
Furthermore, these Adhkar involve extremism, ambiguity, rhymes, and Tawassul (supplicating to
Allah in the name of some persons). These Wirds and Adhkar are to be recited in this manner in a
certain time, place, and condition. There is no proof in the Qur'an or Sunnah that affirms these acts.
Such books aim at distracting Muslims from reading the authentic legal supplications and the Adhkar
authentically reported from the Prophet (peace be upon him). A Muslim is obliged to take the
infallible Prophet as an example, restore, and follow his Sunnah when reciting the Adhkar or doing
other things. This is the best and secure way to Paradise. We should be careful of the conduct of the
innovators who oppose the line of conduct of Prophet Muhammad, who is the last of prophets and
messengers.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 103)

The sixth question of Fatwa no. 20236

Q 6: There is a group of righteous and devout people who gather at a certain time and
listen to verses talking about love of Allah and other themes. Some of those in
attendance may feel ecstasy and start whirling, others may scream and cry out, and
others may lose consciousness. Are these acts Makruh (reprehensible) or not?

A: ecstasy and Whirling are Sufi BicTahs (innovations in religion). Thus, it is not permissible for
Muslims to join or imitate those who practice such Bid "ahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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ngdom of Saudi Arabia

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The fourth question of Fatwa no. 20530

Q 4: Some (Sufi) sources keep repeating the names: Ghawth (help), Qutb (chief), x Amud
(Pole), etc. The Ghawth is the highest rank of this chain, whereas the lowest rank is
granted for the Qutb and the x Amud, etc. These people gather during the days of Hajj to
plan for the activities of the upcoming year, Prophet Ilyas (Elias) (peace be upon him)
also attends these meetings. Studies have indicated that the Jews of a town named
Silmiyyah (in Iraq) founded an underground association in 70 B.C., for retrieving the
occupied land taken over by the Magis, but there was no

(Part No. 2; Page No. 104)

mention of any of Gawth or Qutb in Islam until GOO A.H. Nevertheless, it started to be
mentioned in the books since that time, we believe that Allah (Glorified and Exalted be
He) has created enormous numbers of Angels to implement His Commands, as we know
that another four great Angels were appointed to do certain tasks. Is there anything
left for Al-Gawth and Al-Qutb to do, despite that they are mortal humans?

A: It is not permissible to believe that any humans can handle or have disposition of the universe
with Allah (Exalted be He), whether they are called Ghawth, Qutb or the like. Anyone who believes in
any of these things is a Mushrik (one who associates others in worship with Allah) and a Kafir
(disbeliever). What these Sufis and others mention with respect to the meeting of Qutbs, Ilyas, Al-
Khadir and others is not true; rather it is superstition and deception of Satan - we seek refuge in
Allah from going astray and the strayers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21025

Q 3: some ignorant sufis follow their shaykhs in their error

(Part No. 2; Page No. 105)

and immorality. The Sufi before his Shaykh is like a dead person before his washer to
dispose of him as he wants supposing that the Shaykh is a Waliy (pious person) who
must be followed because of His saying: and follow the path of him who turns to Me in

repentance and in obedience. The worst is that they claim to know the unseen and set the

proofs to this by Allah's saying: And they will never compass anything of His Knowledge except

that which He wills. So how could we refute their claims? What is the correct explanation

to these two Ayahs?

A: It is the duty of a Muslim to follow what Allah (Exalted be He) has revealed to His Prophet (peace
be upon him); Qur'an and Sunnah which contain guidance and light. Adhere to it, understand their
meanings, act according to them and bear harm for the sake of holding firm to the straight way of
Allah (Exalted be He) to which the Prophet (peace be upon him) and his Companions used to hold.
Allah (Exalted be He) says: "And verily, this (i.e. Allah's Commandments mentioned in the above two

Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will
separate you away from His Path. This He has ordained for you that you may become Al-Muttaqun
(the pious - see V.2:2)." Allah (Exalted be He) says: [Say (O Muhammad jaJL-og oJLc aJJl ,_?JL^) to

these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your
Lord (the Qur'an and Prophet Muhammad's Sunnah), and follow not any Auliya' (protectors and
helpers who order you to associate partners in worship with Allah), besides Him (Allah). Little do you
rernernber!>

(Part No. 2; Page No. 106)

The Ayahs which were revealed in this context are well-known. A Muslim should not follow those
who distract people from following the revelation or the distorters of the people of Bid "ah (religious
innovation), myths, immorality and bad actions. This is the meaning of Allah's saying: and follow the

path of him who turns to Me in repentance and in obedience.) i.e. the path of those who believe in

Allah, angels, revealed books and Messengers who submit to their Lord and following their way: to
follow them in repentance to Allah (Exalted be He); hearts inclinations to Allah's will, then followed by
obeying Allah (Exalted be He) in one's physical actions in what pleases Him and draws them near to
Allah (Exalted be He). Thus, we know that imitating a deviated person from the revelation which is
the straight path in his "Aqidah, acts of worship or behavior is a plain deviation from the right path.
We ask Allah (Exalted be He) for safety and good health for us and all Muslims.

The meaning of Allah's saying: <He knows what happens to them (His creatures) in this world, and

what will happen to them in the Hereafter. And they will never compass anything of His Knowledge
except that which He wills. This is information about the vast and surrounding knowledge of Allah

(Exalted be He) and that He knows

(Part No. 2; Page No. 107)

the future matters of His creatures and their past matters and nothing is concealed from Him. None
of His creatures can know anything from His knowledge except if He wants and reveals it to them. It
is a very tiny part of His knowledge as messengers and angels who know Him well said about Him:
{They (angels) said: "Glory be to You, we have no knowledge except what you have taught us.) So

claiming the knowledge of the unseen is merely a form of Kufr (disbelief) because they defy Allah
(Exalted be He) in His Lordship. Allah (May He be exalted) says: And with Him are the keys of the

Ghaib (all that is hidden), none knows them but He.) Allah (Exalted be He) says: Say: '"None in the

heavens and the earth knows the Ghaib (Unseen) except Allah") and He says: "(He Alone is) the A II-

Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen). "> {Except to a Messenger

(from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He
makes a band of watching guards (angels) to march before him and behind him. So the Ayahs

proved that the knowledge of the unseen is with Allah (Exalted be He) alone; then He excluded whom
He wants from among His Messengers by telling them parts of the unseen through revelation and
made it

(Part No. 2; Page No. 108)

miracles for them and clear proof to their prophethood. If other people claim knowledge of the
unseen, their claim is a mere lie and falsity against Allah (Exalted be He). We seek Allah's refuge
against this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21119

Q: The Permanent Committee for Scholarly Research and Ifta" looked into the letter
submitted to his Eminence the Mufti and the enclosed publication titled: (Mawqif Al-Salaf
Al-Salih Min Al-Sufiyyah, i.e. "The Stance of Righteous Predecessors towards Sufis"). The
questioner says: I found the publication defends Sufis and makes a blackout to prevent
people from knowing the deviated Sufi practices. It praises Sufis disregarding their
delusions, over exaggerations and horrible polytheistic acts. Therefore we had to explain
the fallacies and delusions included in this publication, given that Sufism is a Bid^ah
(innovation in religion) imported to Islam from Christianity.

A: Following is a detailed explanation:

First, the sayings of religious scholars, worshippers and earlier hermits who, in effect were not
Sufis, mentioned in the publication, does not imply any praise for current Sufis; because current Sufis
deviate from following the Qur'an

(Part No. 2; Page No. 109)

and the Sunnah (whatever is reported from the Prophet). The current Sufis innovated orders whose
practices are against the views of such scholars whose sayings are quoted in the publication. Their
innovated views include unity of the universe, pantheism and following shaykhs belonging to Sufi
orders in whatever they say without discussion. Besides they claim they receive inspiration from Allah
(Exalted be He) directly and that they are not in need of the Messenger (peace be upon him);
because according to them, the Messenger was sent for ordinary people not for the elite. Also, they
glorify graves by slaughtering animals there, making vows and Du"a' (supplication), and seeking help
from the dead. All such horrible practices are expressed in their books and their actions and practices
prove them as can be seen from their present conditions.

Second, he also says: "Accordingly, any violation of the rulings of Islam should not be ascribed to
Sufis or Sufism. In fact such violations are done by irnposters and ascribed falsely to Sufism or mere
intrigues to attack the Sufis and distort their image and views. It is similar to the insertion of Israelite
narrations (reported from the Jews) in the exegeses of the Qur'an even though they were known for
their meticulousness in the explanation of the truth.

The reply to this saying is: The mentioned fallacies are not practices of impostors who falsely
ascribed these fallacies to Sufism. In fact these are practices of

(Part No. 2; Page No. 110)

deviated famous Sufi figures such as Ibn "Arabi, Al-Hallaj, Al-Rifa"i, Ibn Al-Farid, Al-Sha Yany in
(Tabaqat Al-Sha "rany), Al-Sahrudy in (Awarif Al-Ma "arif), "Addul-Karim Al-Jeli in (Al-Insan Al-
Kamel) and others famous Sufi figures, and they are mentioned in their books. The claim that they
are falsely ascribed to them is unfounded. How come they say these books are falsely ascribed to
them while their followers still publish, distribute and act upon them day and night? We are speaking
about their practices now and not their books. Comparing this case to the insertion of Israelite
narrations (reported from the Jews) into the exegesis of the Qur'an is totally wrong; because there is
a great difference between the two cases. Not all Israelite narrations (reported from the Jews)

include lies. In fact some of thern are accepted, namely the views that agree with our Sharfah
revealed by our Prophet Muhammad (peace be upon him). However some of them are false views,
that is, the sayings that are against the Shari "ah.

Third, when he interpreted the words of shaykh Muhammad ibn "Abdul-Wahhab (may Allah be
merciful to him) when he spoke about knowledge, jurisprudence, worship and working for the
Hereafter, he said that shaykh Muhammad ibn "Abdul-Wahhab said, 'So Allah sent His Prophet with
this all-inclusive religion with these two types..." The writer of this publication interpreted the "two
types" as jurisprudence and Sufisrn. This way he interpreted the words of Muhammad ibn "Abdul-
Wahhab wrongly as the two types refer to guidance and religion of truth as in the Qur'anic Verse: <It

is He Who has sent His Messenger (Muhammad oJLt aJJl ,_?JL^) with guidance and the religion
of truth (Islam)>

(Part No. 2; Page No. Ill)

Also, the shaykh mentioned in the beginning of his words: (You have to know, may Allah guide you to
the right, that Allah (may He Exalted and Praised) sent Muhammad (peace be upon him) with
guidance, that is, useful knowledge, and religion of truth, that is, good deeds), and it is known that
the shaykh (may Allah be merciful to him) used to fight Bid "ahs (innovation in religion) and
polytheistic practices, the worst of which was the deviated Sufi views.

Subsequently, the Committee sees that the circulation of such a publication should be prevented, and
it should be destroyed and people should be warned against it as a means of protecting the Muslims'
Creed from the spread of Bid "ahs and polytheistic practices through such publications and the likes.
May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 2; Page No. 112)
(Part No. 2; Page No. 113)

Sects

(Part No. 2; Page No. 114)
(Part No. 2; Page No. 115)
The first question of Fatwa no. 17641

Q 1: Here in Morocco, we have a group called Jama at Al-Adl wal-Ihsan (the Justice and
Charity Group), they gather at one of the houses and offer Qiyam-ul-Layl (standing for
optional Prayer at night) in congregation, they then turn off the lights, face the Qiblah
(direction faced for Prayer towards the Ka bah) and remember Allah in the dark. Among
their objectives is to fight the ruler and seize power, following the footsteps of Khomeini
who was a follower of Rafidah (a Shiran group). The Shaykh of Jama ^ at Al- x Adl wal-
Ihsan stated this fact in one of his books. He once said, "Shiites are our brothers." The
Group members harbor fierce enmity to Salafiyyah (those following the way of the
righteous predecessors) and they express it in their books and tapes. They describe
Salafiyyah followers as "the inferior ones" and "the impaired ones". This Group
manipulates people's minds on the plea of changing the evil reality, commanding good
and forbidding evil. What is the Islamic ruling regarding them?

A: If the reality of this Group is as you have mentioned; it will be established that they contradict the
Manhaj (methodology) adopted by Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and
the Muslim main body) and support those who commit Bid "ah (innovation in religion) and
misguidance. It is your duty to advise them and to show them the truth, may Allah guide them or
some of them to the Right Path. Moreover, offering Qiyam-ul-Layl in congregation on a regular basis
is a Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 116)
Fatwa no. 19040

Q: Ahmad Deedat said in his book "Al-Qur'an the Miracle of Miracles" that Qur'an includes
many references to the number 19 and its multiplications. He gave many examples and
here are some of them:

- The word "puuul" (name) is mentioned 19 times in the Qur'an.

- The word "qJJI" (Allah) is mentioned 2698 (19 x 142) times in the Qur'an.

- The word "pujfjJI" (The Most Merciful) is mentioned 114 (19 x 6) times in the Qur'an.

- The letter "o" (Nun) is mentioned 133 (19 x 7) times in Surah Al-Qalam.

He also made reference to the study conducted by Dr. Rashad Khalifah in his book "Al-
Qur an Taqdim Mar'y li-MiTjizah". Here are some examples of the points he raised:

- The first Qur'anic revelation is composed of 19 words which include 76 (19 x 4) letters.

- The first Surah (Qur'anic chapter) revealed in the Qur'an includes 19 Ayahs (Qur'anic
verses) and 285 (19 x 15) letters, etc.

Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar) in this
regard.

A: This study is among the fabricated falsities of a sect called Al-Batiniyyah Al-Baha'iyyah. It is based
on glorifying the number 19. There is no doubt that this study is false, as it involves manipulating the
Glorious Qur'an and distracting people from pondering

(Part No. 2; Page No. 117)

its true meanings. This malicious group holds many false beliefs such as some of its leaders claiming
prophethood. Its followers believe in Hulul (a Sufi term meaning indwelling) and Ittihad (a Sufi claim
of union with Allah), deem Jihad (fighting in the Cause of Allah) to be unlawful and call for the
unification of religions plus many other things. So it is the duty of Muslims to beware of falling into
this evil group and of being affected by its ideas or books. We ask Allah (Glorified and Exalted be He)
to save us from their plotting and to protect Muslims from their evils, for He is All-Powerful.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21168

Q: Tulu * Al-Islam is an organization that publishes an Urdu magazine bearing the same
name. They are followers of Ghulam Ahmed Pervez, one of the most nefarious deviants.
He denies the Sunnah (whatever is reported from the Prophet), Islamic beliefs and the
entire faith, as shown in the attached document which includes some of his evil views.
Followers of this organization have begun to appear in Kuwait, and we heard that it has
followers in other Gulf countries, Pakistan, and other countries.

Please issue a Fatwa (legal opinion issued by a qualified Muslim scholar) so that the
majority

(Part No. 2; Page No. 118)

of Muslims may know the truth of this organization and may not be misled by it. This
organization spreads its deviant ideas opposing the Qur'an and Sunnah and calls to
disbelief. Unfortunately, this occurs under the name of Islam.

Your Fatwa will have a huge effect in destroying this evil and spreading the Truth In
sha J a-Allah (if Allah wills). May Allah reward you!

Please inform us of the Islamic ruling on Qadianism as well, for it has some followers
carrying out its activities in Kuwait and other countries. May Allah reward you!

A: After reviewing the beliefs and opinions of the sect called tulu " Al-Islarn published by its founder
Ghulatn Ahmed Pervez and his followers in their books and articles, and based on previous Fatwas
issued by many Muslim scholars in different Muslim countries regarding this sect, we have discovered
that this sect commits many evils, such as:

1. Denying the obligation of obeying the Messenger of Allah (peace be upon him), denying the
evidences in the Sunnah and claiming the Qur'an is the only source of legislation.

2. Distorting the pillars of Islam in a way that negates the Qur'an, Sunnah and Ijma" (consensus of
scholars). Prayer, Zakah and Hajj have other meanings to followers of this sect,

(Part No. 2; Page No. 119)

similar to the interpretations of the deviant Al-Batinayyah sects.

3. Distorting the pillars of Islam in a way that negates the Qur'an, Sunnah and Ijma\ According to
followers of this sect, angels are not a real separate creation but forces given to other creatures and
predestination is a Magian scheme.

4. Denying the existence of Paradise and Hell.

5. Denying Adam (peace be upon him), father of all humans, ever existed and claiming his story is
just drama.

6. Interpreting the Qur'an according to their own opinions and whims and claiming the rulings
included in it are temporary and not eternal.

There are many other false beliefs and ideas adopted and propagated by this sect. Only one of its
beliefs is enough to deem its followers outside the fold of Islam and among the apostates, let alone

all of thesG beliefs. Any ordinary Muslim who examines these ideas will discover they follow other
than the believers' way and distort all Ma"lurn minad-din biddarurah (well-established theogical
matters). Based on our previous discussion, anyone who follows this sect, calls people to it or
convinces others of its beliefs in any way in the media is Kafir (disbeliever) and Murtad (apostate).
The Muslim ruler has to call such a person to perform Tawbah (repentance to Allah) and return to
the Truth or they are subject to capital punishment as a Kafir.

(Part No. 2; Page No. 120)

Moreover, it is the duty of all Muslims to beware of and warn others against these misguiding groups
and other deviant sects, such as Qadianism, Bahaism and others. We advise our Muslim brothers to
holdfast to the Qur'an and Sunnah, follow the example of the Sahabah (Companions of the Prophet)
and Tabi "un (Followers, the generation after the Companions of the Prophet) and the Rightly-Guided
Imams (initiator of a School of Jurisprudence) known for their knowledge and virtuousness. We ask
Allah to suppress the enemies of Islam wherever they are and to repel their plotting, for He is All-
Powerful, Allah Alone is Sufficient for us, and He is the Best Disposer of affairs for us. All praise be to
Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20417

Q: Praise be to Allah alone, and peace and blessings be upon the final Prophet!

The Permanent Committee for Scholarly Research and Ifta" has read what was submitted
to His Eminence the Mufty by His Honor the Director of the Center ofDa^wah and
Guidance in Dammam, in his letter no. 22/1/103, on 27/1/1418 A.H., attached therewith
the Fatwa request submitted by Abu Muhammad Al-Pakistany, which is referred to the
Committee by the General Secretariat of the Council of Senior Scholars,

(Part No. 2; Page No. 121)

no. 689, on 4/2/1418 A.H. The question reads as follows: There is a group in Pakistan
called "Al-Tawhid group". They have special beliefs, i.e., they consider all Muslims Kafirs
(disbelievers) except those who belong to their group, they do not offer the
congregational Salah (Prayer) behind a Muslim Imam (the one who leads congregational
Prayer), they only greet each other and no one else; they do not believe any Hadith of
the Prophet (peace be upon him) except what agrees with their desires. They describe
books of Fiqh (Islamic jurisprudence) as being full of Shirk (associating others with Allah
in worship), superstitions and deviation, which are the books written by the four Imams
(initiators of a School of Jurisprudence). They do not approve of an Imam receiving
payment, as all the prophets used to work as shepherds and they never took fees in
return for guiding the people and leading them. After a long discussion, they insisted on
not belonging to Ahl-ul-Sunnah w a I- Jama ah (those adhering to the Sunnah and the
Muslim main body), the people of Hadith, or any of the four Madh-habs (School of
Jurisprudence). They deny the punishment in the grave and question the punishment of
the drowned and the burnt people. If they are punished, they argue, how can the
Buddhists (who burn the bodies of the dead) be punished? It is not logical to them that a
person lives in the grave, for it is too narrow. They ask: how are those whose bodies are
dissected in the Faculty of Medicine punished in the grave? They claim that if there is
punishment in the grave, it is for the soul only. They talk like communists regarding these
matters, and they quote (Surah Al-Baqarah, 2:28), (Surah Ghafir, 40:11), and (Surah Al-
tera", 17:49-50).

(Part No. 2; Page No. 122)

After a long discussion with them, I brought them the following books:

1. "Al-Ruh" by Ibn-ul-Qayyim.

2. "Ahwal Al-Qubur wa Ahwal Ahliha ila Al-Nushur."

3. Fatwas (legal opinion issued by a qualified Muslim scholar) of the Permanent
Committee for Scholarly Research and Ifta", volume 3, Aqidah (Creed).

4. Fatwas and letters of Ibn ^Uthaymin, volume 2, ~ Aqidah.

However, they denied all what was mentioned in these books. They believe that all the
Hadith there are either Da^if (weak) or Mawdu x (fabricated). What they deny most is

the Hadith where the Messenger of Allah (peace be upon him) said, "When a person dies,

their deeds come to an end except for three things..." They offer Salah (Prayer), observe

Sawm (fasting), recite the Qur'an and interpret it according to their own desire. They
also claim that the Qur'an is not a cure for physical ailments; it is a cure for spiritual ones
only. Some people follow them out of ignorance.

Please advise concerning this group. Can we maintain ties of kinship with them or visit
them? May Allah reward you on behalf of all the Muslims!

The Minister wrote a report to the Ministry of Islamic Affairs which is attached thereto
with a report about this group, which states the following: In reference to

(Part No. 2; Page No. 123)

your letter no. 3/8/167, on 14/5/1418 A.H., concerning the available information about
the "Tawhid group",

please be advised that

the mentioned group used to be called Allah's Party, presided over by Dr. Mas'ud Al-Din
Al- x Uthmany.

He graduated from the Faculty of Medicine in Lucknow, India in 1934, where he got the
M.B.B.S certificate.

He worked as a doctor in the army, and then retired. He was interested in religious
matters. In the beginning, he belonged to the Islamic group, but then he left it. He read
some Hadith books to Shaykh Muhammad Yusuf Al-Banury, one of the great scholars of
Deobandism at that time.

He was enthusiastic about proving Tawhid (belief in the Oneness of Allah) and resisting
the forms of Shirk (associating others with Allah in worship) such as seeking the help of
the dead. In the end, he became an extremist, which lead him to Takfir (declaring
someone to be a disbeliever) of everyone who believes in hearing the dead and the
return of the soul to the body in the grave. He also denied all the Hadith narrated about
the deeds of this Ummah (nation) being displayed to the Prophet (peace be upon him).
Accordingly, he issued

(Part No. 2; Page No. 124)

his Fatwa about considering Imam Ahmad ibn Hanbal (may Allah be merciful with him) a
Kafir, out of objection to what the Imam mentioned in his book "Al-Salah" in which he
states, "Believing in Hawd (Prophet's lake in Paradise), Shafa ah (intercession), Munkar
and Nakir (the two angels who test the faith of the dead in their graves), the
punishment in the grave, the angel of death who takes the souls so that they are
returned in the grave where they are questioned about Iman (Faith) and Tawhid..."

Dr. ^Asim Ibrahim Al-Qaryuty, one of the former official Du ah (callers to Islam) in
Pakistan and a researcher in the Prophetic Sunnah Services Council in the Islamic
University in Madinah, wrote a booklet to refute his claims in a logical way.

More than one scholar issued a Fatwa that this man is misguided and leads to
misguidance and it is not permissible to read his books or offer Salah behind him. Many of
the people that belonged to his group that used to be called "Allah's Party" agreed on
dismissing him, the first of whom was his cousin, Dr. Kamal Al-Din ~Uthmany. Later, he
dissolved his group, and claimed that the era is similar to the Makkan one, so there is no
need to form a group, but it is important to work hard to spread Tawhid.

He died five years ago, and his party was weakened to a great extent after his death.

A: Having studied the question, the Committee answered that this group

(Part No. 2; Page No. 125)

that calls themselves allah's Party or al-Tawhid has gone astray from the Sunnah. Their name does
not correspond with their beliefs. They declare others Kafirs for no reason, and deny some of the
matters of Ghayb (the Unseen) that were mentioned in the Sunnah and in which there is no way to
argue. All of this is misguidance from the straight path described in the Cjur'an and Sunnah and
adopted by the Salaf (righteous predecessors) of the Ummah. These people should perform Tawbah
(repentance to Allah) and return to the path of Ahl-ul-Sunnah wal-Jaima "ah. It is better to return to
the Truth than to persist in falsehood. May Allah guide us and them!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 126)

The spread of and call to Irja 1 creed

Fatwa no. 21436

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To
continue,

The Permanent Committee for Scholarly Research and Ifta" had read the letter received
by his Eminence, the General Mufti (Islamic scholar qualified to issue legal opinions) from
a number of inquirers whose names are registered at the Secretariat General of the
Council of Senior Scholars Nos. (5411) ,(1026), (1016),(1395), (1650), (1B93), (2106)
dated 7/11/1420, 7/2/1421, 7/2/1421, 3/8/1421, 17/3/1421, 25/3/1421, 7/4/1421
A.H., successively.

The inquirers asked many questions to the following effect: Lately, the idea of Irja 1 (a
deviant conviction claiming that Faith is restricted to belief not deeds) has dreadfully
spread. Many writers have been propagating it, depending on some incomplete
quotations from Shaykh-ul-Islam Ibn Taymiyyah's writings, something which leads many
people to confusion with respect to the definition of Iman (faith). They try to exclude the
element of deeds from the definition of Iman. They claim that anyone who abandons all
deeds will still be saved (from Hellfire). This definitely

(Part No. 2; Page No. 127)

facilitates the committing of sins, acts of Shirk (associating others in worship with Allah)
and Riddah (apostasy) for people attain Iman in light of this conviction, even if they do
not abide by religious obligations, avoid prohibitions, or act in accordance with Shari^ah
(Islamic law). There is no doubt that this conviction has a severe effect on Islamic
societies, issues of ^Aqidah (creed) and worship. Therefore, I hope Your Eminence will
reveal the reality of this conviction and its bad effects, and the truth that is based on
the Qur'an and Sunnah (whatever is reported from the Prophet). I hope you will also
verify the writings reported from Shaykh-ul-Islam so that all Muslims can be sure about
and have knowledge of their religion.

A: After the Committee studied the inquiry, it answered as follows: The mentioned sayings are
attributed to al-Murji'ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds)
who exclude deeds from the definition of Iman. They claim that Iman is achieved by belief with the
heart and utterance with the tongue, whereas the deeds, according to their view, are a condition for
attaining perfection but are not considered a prerequisite for it. Thus, according to their conviction,
anyone who believes with their heart and utters with their tongue will be a perfect Mu'rnin (believer),
even if they abandon obligations and violate prohibitions, they will also be entitled to enter Jannah
(Paradise) without observing any good deeds. This has led to many null ideas, including the
restriction of Kufr (disbelief) to denial of faith and Al-Istihlal (deeming what is Haram (prohibited) to
be lawful) by heart. In fact, all these sayings are false, deviant and contradict the Qur'an, Sunnah
and the way of Ahl-ul-Sunnah wal-Jama"ah (those adhering to the Sunnah and the Muslim main

body); the predecessors and successors. However this opens the door to the people of evil and
rnishcief to deviate away from their religion and be free from Allah's (Glorified be He) commands,
prohibitions, fear and reverence. This also deactivates the concept of Jihad (struggling in the cause of
Allah), enjoining good and forbidding evil.

(Part No. 2; Page No. 128)

Furthermore, this also equates between good and bad, obedient and disobedient people, a person
who abides by Allah's Shari"ah and the Fasiq (someone flagrantly violating Islamic law) who
abandons His Commands and Prohibitions since deeds do not violate Iman as they claim. This is why
Imams of Islam concentrated on clarifying the falseness of this conviction and replying to its
supporters in the past and the present. They also allocated a chapter for this issue in the books of
"Aqidah and compiled complete books in this regard, such as Shaykh-ul-Islarn Ibn Taymiyyah (may
Allah be merciful with him) and others. Ibn Taymiyyah (may Allah be merciful with him) mentioned in
Al- "Aqidah Al-Wasitiyyah : "Among the fundamentals of Ah l-ul-Sunnah w- A I- Jama "ah is that Din
(religion of Islam) and Iman are attained by words and actions and that Iman increases by acts of
obedience and decreases by acts of disobedience." He also mentioned in his book Al-Iiman: "In this
chapter, we find several sayings of the Salaf (Righteous Predecessors) and the Senior Scholars of
Sunnah in explaining Iman. Sometimes they say: It is utterance and action and some others say:
utterance, action and intention. Others say: Iman is utterance with the tongue, belief with the heart,
and acts with organs. All these definitions are true." Moreover, he (may Allah be merciful with him)
added: "The Salaf strictly censured Al-Murji'ah for excluding actions from Iman. However, their claim
that all people have the same degree of Iman is absolutely fraudulent. Belief, love, fear of Allah,
knowledge, etc., of people vary from one person to another." He added: "Regarding this basic origin,
Al-Murji'ah deviated from what was clarified in the Qur'an, Sunnah, opinions of the Sahabah
(Companions of the Prophet) and the Tabfun (Followers, the generation after the Companions of the
Prophet), rather they founded their opinion, own their own understanding and on linguistic
interpretation [of texts]; this is certainly the manner of people of Bid"ahs (innovations in religion)."

(Part No. 2; Page No. 129)

Among the proofs that indicate that deeds are included in Iman and that they affect it positively or
negatively is Allah's saying. The believers are only those who, when Allah is mentioned, feel a fear

in their hearts and when His Verses (this Qur'an) are recited unto them, they (i.e. the Verses)
increase their Faith; and they put their trust in their Lord (Alone);) {Who perform As-Salat (Iqarnat-

as-Salat) and spend out of that We have provided them. It is they who are the believers in truth. -

And {Successful indeed are the believers.) {Those who offer their Salat (prayers) with all solemnity

and full subrnissiveness.} {And those who turn away from Al-Laghw (dirty, false, evil vain talk,

falsehood, and all that Allah has forbidden). And those who pay the Zakat. And those who guard

their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves)

that their right hands possess, - for then, they are free from blame; But whoever seeks beyond

that, then those are the transgressors;) {Those who are faithfully true to their Amanat (all the duties

which Allah has ordained, honesty, moral responsibility and trusts) and to their covenants; ><And

those who strictly guard their (five compulsory congregational) Salawat (prayers) (at their fixed
stated hours). In addition, the Messenger (peace be upon him) said, {Iman (Faith) has over seventy

branches, the most superior of which is the declaration that there is no deity except Allah, and the
lowest of which is the removal of (anything) harmful from the street, and shyness is a branch of
Iman. Shaykh-ul-Islam (may Allah be merciful with him) also mentioned in

(Part No. 2; Page No. 130)

his book Al-Iiman: "The origin of Irnan is in the heart including utterance and action. It is recognition
of belief, love and subrnissiveness. Whatever rests in the heart should manifest in action. If a person
does not act in accordance to it, this indicates absence or weakness of Irnan. This is why the visible
deeds are a reflection of the Irnan of heart and a confirmation to what exists in it. They constitute
evidence of it and they are a branch and part of full Irnan." He also says, "Thinking of what Kharijites
and Al-Murji'ah say with respect to the meaning of Irnan reveals that this includes disobedience of
the Messenger. Obeying Allah (Exalted be He) and His Messenger (peace be upon him) denotes the
perfection of Irnan, and that Allah (Exalted be He) would never render a sinner to be a Kafir. Suppose
that some people went to the Prophet (peace be upon him) and told him: 'We believe in what you
have brought us by our hearts and bear witness (that there is no deity except Allah and that
Muhammad is the Messenger of Allah) with our tongues, but we do not abide by your commands and
prohibitions; as we do not offer prayers, fast, perform Hajj or believe what is told to us; we do not
return trusts, fulfill our promises, maintain the ties of kinship or observe any good acts which you
ordained us; we drink intoxicants and commit incest and adultery; we kill as many people as we can

(Part No. 2; Page No. 131)

of your Companions and Ummah (nation) and take their money; we may even kill you too and fight
with your enemies against you. 1 Can any rational person imagine that the Prophet (peace be upon
him) would answer them by saying: 'You are the perfect Mu'minun (believers) and you are the ones
entitled to my intercession on the Day of Resurrection, and it is expected that none of you would
enter He I If ire? 1 On the contrary, every Muslim indisputably knows that the Prophet (peace be upon
him) would have told them: 'You are the most disbelieving people ever to what I came with' and that
he would have executed them if they had not repented."

Ibn Taymiyyah also said: "When the word of Iman is generally mentioned in the Qur'an and Sunnah,
it is meant with duti fulness, piety, and religion as previously mentioned, for the Prophet (peace be
upon him) declared that Iman has over than seventy branches, the best of which is to witness that
there is no Deity but Allah, and the least is to remove harm from the road. Therefore, whatever
pleases Allah falls under the meaning of Iman. All this is also included in the meaning of dutifolness
when generally mentioned, and so are the Taqwa (fearing Allah as He should be feared) and the Din
(religion of Islam). It was also narrated that when people asked about Iman, Allah revealed the
following Ayah: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah,

etc.) that you turn your faces ...What is meant here is that Iman, which is accompanied by action, is

praised, other than that which is devoid of it." This is what Shaykh-ul-Islarn Ibn Taymiyyah said about
Iman; anyone who reports other than

(Part No. 2; Page No. 132)

this on his authority will be inventing lies against him.

Whereas what was mentioned in the Hadith concerning the entrance of some people into Jannah
despite that they had never done any good is not absolute to anyone who abandons deeds while
being capable of doing them. Rather it is restricted to those who have excuses for abandoning deeds
or for any other reason that is consistent with the objectives of Shari "ah.

After clarifying this issue, the Permanent Committee warns against arguing over the fundamentals of
" Aqidah, because of the serious consequences resulting from this. It recommends resorting to the
books of the Righteous Salaf and leading Muslim scholars which are based on the Qur'an, Sunnah
and accounts of the Salaf. It also warns against referring to any books that carry views opposing the
original references, or modern books that are issued by authors who have not acquired knowledge

through scholars or from original sources. Those people are intruders to this one great fundamental
of "Aqidah. They adopt the views of Al-Murji'ah and falsely attribute them to Ahl-ul-Sunnah W-al-
Jama"ahj causing confusion to people. They also wrongly ascribe these views to Shaykh-ul-Islam Ibn
Taymiyyah (Exalted be He) and other Imams of the Salaf through incomplete quotations. We advise
them to fear Allah and to return to the Right Path, and not break the unity (of Muslims) by promoting
this deviant belief. The Committee also warns Muslims against being tempted and falling into the trap

(Part No. 2; Page No. 133)

of those opposing Ahl-ul-Sunnah W-al-Jama "ah. May Allah guide everyone to useful knowledge,
righteous deeds and good understanding of the religion.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20212

Q: Muslims in the Kingdom of Saudi Arabia live with many blessings; the greatest of which
is Tawhid (belief in the Oneness of Allah/ monotheism). In the issue of Takfir (declaring
someone to be a disbeliever), we refuse the doctrines of Kharijites (separatist group
that believes committing a major sin amounts to disbelief) and Al-Murji'ah (a deviant
Islamic sect claiming that Faith is restricted to belief not deeds).

These days, I came across a book entitled Ihkam al-Taqrir fi ahkam al-Takfir by Murad
Shukry, a Jordanian writer. I found that this writer was not a scholar nor did he study
the sciences of Sharp ah (Islamic law). In his book, he promoted the false doctrine of the
extremist Al-Murji'ah, which recognizes only one form of Kufr (disbelief), which is Kufr of
denial that we all know is inconsistent with the truth and the Sharpy evidence drawn by
Ahl-ul-Sunnah wal-Jama *ah (those adhering to the Sunnah and the Muslim main body)
and disseminated by Imams of Da ~ wan in these blessed country. Moreover, scholars
stated that Kufr may be through words, actions, beliefs and doubts [of well-established
religious facts, trans.].

We wish that you will clarify the truth to guard people against this book which

(Part No. 2; Page No. 134)

is generally adopted by the group that belongs to Salafiyyah (those following the way of
the Righteous Predecessors) in Jordan. May Allah protect you! As-salamu alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: After reading the book mentioned above , it becomes clear that it confirms the doctrine of Al-
Murji'ah and promotes that there is only one form of Kufr, namely Kufr of denial and rejection. The
book exposes this heinous doctrine in the name of Sunnah and Shar"y evidence as if it were the
opinion of the scholars of the Salaf (righteous predecessors). On the contrary, this reflects the
author's ignorance of the truth and it confuses and misleads young Muslims into believing that this is
the opinion of the Salaf and competent researching scholars of this Urnrnah, where as it is the
doctrine of Al-Murji'ah who say that sins do not affect one's Iman (Faith). According to them, Iman is
just the inner belief and Kufr takes place only by denial. This is negligence which is the opposite of
the false doctrine of the Kharijites that goes to the other extreme in Takfir. Both of them are two
false and heinous doctrines that clearly lead to false results. Allah (may He be exalted) guides Ahl-ul-
Sunnah wal-Jama "ah to the truth, the correct doctrine and the moderate belief beyond the two
extremes, stressing that a Muslim's honor and religion are inviolable and it is not permissible to
declare anyone a disbeliever without truth substantiated with evidence. Such a sound belief confirms
that Kufr may take place through sayings, actions, abandonment of actions, beliefs and doubt, as
proof from the Qur'an and Sunnah as support. Therefore, it is not permissible to publish or print this
book or to claim that its false contents are based on sound evidence

(Part No. 2; Page No. 135)

from the Qur'an and Sunnah or represent the way of Ahl-ul-Sunnah wal-Jama "ah. The author and
publisher of this book must repent to Allah, for repentance wipes out sins. A person who does not

have deep knowledge of the Shari "ah should not engage in similar issues so that he may suffer harm
and corrupt disbelief more than the benefit and reform that he has wished to gain.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21435

Q: Would you please look into the book entitled Haqiqat-ul-Iman Bayn Ghuluw Al-Khawarij
wa Tafrit Al-Murji'ah by ^Adnan ^Abdul-Qadir published by the Shari ah Society in
Kuwait?

A: This book advocates the Al-Murji'ah school of thought that excludes deeds from the concept and
reality of Irnan (Faith), as they maintain that practical devotion is only a supplementary condition. The
author further supports this false creed by citations of authoritative scholars adapted and misquoted
to serve his purpose. For example, he attributed a statement to Imam Ahmad (may Allah show
mercy to him) while it was said by Abu Ja "fr Al-Baqir (see: p. 9). Furthermore, he gives titles that do
not fit the content.

(Part No. 2; Page No. 136)

For example, he gives the title: "The seed of faith is only in the heart and anyone who denies that is
a disbeliever". He then misquotes Shaykh-ul-Islam Ibn Taymiyyah (p. 9). However, his citations do
not agree with his titles. For example, he misquotes parts of Al-Fatawa by Ibn Taymiyyah p. 9 (Al-
Fatawa: vol. 7, p. 644, vol. 7, p. 377). Likewise, he misquotes the statements of "Uddat Al-Sabirin"
by Ibn Al-Qayyim deleting the passages that refute the beliefs of Al-Murji'ah (a Muslim sect that
excludes actions from the prerequisites of Faith). Similarly, in (p. 33), he deletes some words of Al-
Fatawa by Ibn Taymiyyah, (Fatwa no. 11/37). Again, in (p. 34) he misquotes Ibn Taymiyyah (Al-
Fatawa: vol. 7, p. 63S-639) and in (p.37)(Al-Fatawa : vol.7, p. 494). Also, he omits the final
conclusion of the statement of Ibn Al-Qayyim (Kitab Al-Salah, p. 59). He also misquotes Ibn
Taymiyyah (refer to Ibn Taymiyyah's book : Al-Sarim Al-Maslul vol. 3, p. 967-969) in p. 64 and
misquotes him again (Al-Sarim Al-Maslul vol. 3, p. 971) in p. 67. Thus, this book is replete with
academic offenses in favor of Al-Murji'ah sect; so it is forgery to introduce the book in the name of
Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body). The book
thus must be banned and denied distribution. We also advise them to reconsider the matter, fear
Allah, and return to the truth and avoid the misleading things.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 2; Page No. 137)

Fatwa no. 21517

Q: Some people ask about the two books entitled "Al-tahdhir min Fitnat Al-takfir (the
Warning Against the trial of Pronouncing Disbelief)" and "Sayhat IMadhir (the Cry of the
Warner)" compiled by x Ali Hasan Al-Halabi. The two books call to the Madh-hab (school
of jurisprudence) of Irja", which holds that actions are not a fundamental condition upon
which the soundness of Iman (Faith) depends, and relate this opinion to Ahl-ul-Sunnah
wal-Jama^ah (those adhering to the Sunnah and the Muslim main body). The author
based the two books on distorted transmissions from Sheikh-ul-Islam Ibn Taymiyah, Al-
Hafizh Ibn Kathir, and others (may Allah be merciful with them all). The advisors hope to
see clarifications of the material of the books so that readers will be able to differentiate
between truth and falsehood.

A: After studying the two books, the Committee found that the book entitled Al-Tahdhir min Fitnat Al-
Takfir, compiled by "AN Hasan Al-Halabi where he added to the sayings of scholars in the introduction
and commentaries, includes the following:

1. The author based the book on the invalid and innovated Madh-hab of Al-Murji'ah (a deviant Islamic
sect), who limit Kufr (disbelief) to denial, rejection, conscious Istihla I (believing that what is
prohibited is to be made lawful) as seen on page 6, commentary 2, and also page 22. This opinion
opposes that of Ahl-ul-Sunnah wal-Jarna "ah who believe that doctrinal disbelief, actions, statements,
and/or doubt entail Kufr.

2. The author distorted facts when transmitting from Ibn Kathir (may Allah be merciful with him)
from Al-Bidayah wal Nihayah 13/11S, where he stated in his commentary in page 15 - as cited

(Part No. 2; Page No. 138)

from Ibn Kathir : "Verily, Genghis Khan claimed that Al-Yasiq was revealed by Allah and that is why
they were regarded as Kafirs (disbelievers)." When referring to the stated page, the saying claimed
to be Ibn Kathir's (may Allah be merciful with him) was not found.

3. He fabricated lies against Sheikh-ul-Islam Ibn Taymiyah (may Allah be merciful with him) in pages
17-18, where he falsely related to him the claim that ruling by other than what Allah has revealed
was not considered Kufr by Sheikh-ul-Islam unless it is done out of knowledge, belief, and Istihlal.
This is sheer fabrication against Sheikh-ul-Islam Ibn Taymiyah (may Allah have mercy on him), who
promoted the Madh-hab of the Salaf (righteous predecessors), Ahl-ul-Sunnah wal-Jarna "ah, which is
already mentioned; however, this is the Math-hab of Al-Murji'ah.

4. He fabricated the meaning intended by the knowledgeable Sheikh Muhammad ibn Ibrahim (may
Allah be merciful with him) in his treatise "Tahkirn Al-Qawanin Al-Wad "iyyah" (Seeking the Rulings of
Man-made Laws), as he falsely claimed that the Sheikh considers conscious Istihlal a condition for
Kufr, although the statements of the Sheikh plainly indicate that he followed the opinion of Ahl-ul-
Sunnah wal-Jaima "ah.

5. He commented on the statements of the people of knowledge and implied that these statements
mean what they do not mean, as in page 108, commentary 1; page 109,

(Part No. 2; Page No. 139)

commentary 21; and page 110, commentary 2.

6. The book also lessens the sin of ruling by other than what Allah has revealed, particularly on page
5, commentary 1, claiming that paying special attention to enforcing Tawhid (belief in the Oneness of
Allah) in this area is considered an imitation of the Rafidah (a Shi "ah group denying the caliphates of
Abu Bakr Al-Siddiq and "Urmar ibn Al-Khattab and making accusations against them and many other
Companions of the Prophet), and this is a grave mistake.

7. On examining the second book entitled "Sayhat Nadhir", the Committee found that it is a
supporting tool for the contents of the first book. Accordingly, the Permanent Committee believes that
it is not permissible to print, publish, or distribute the two books because of the falsehood and
fabrications they contain. We advise the author to fear Allah for himself and for Muslims, especially
the youth, and endeavor to acquire knowledge of the Shari "ah (Islamic law) at the hands of scholars
trusted for their knowledge and beliefs. Knowledge is a trust which should not be spread unless it is
in accordance with the Qur'an and the Sunnah (whatever is reported from the Prophet). The author
must renounce these opinions and highly shameful approaches in distorting the statements of the
people of knowledge. It is known that returning to the truth is a virtue and a cause of dignity for
Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 2; Page No. 140)

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18265

Q: An Imam of a Muslim group in America, whose name I prefer not to mention,
reiterates some heretic claims. For example, they claim that Prophet ^Eisa (Jesus) was
actually crucified; that Allah did not part the sea for Prophet Musa (Moses), that it is
permissible for a Muslim woman to marry a Christian, and that Christians are better than
Muslims in general. When the Imam of such group heard the Ayah of the stoning penalty,
he described it as a barbaric penalty that should not be enforced. As for the Four Madh-
habs (Hanafy, Maliky, ShafTy, and Hanbaly schools of law), he claims, they are confined
to Arabs in practice, thus he founded his own Madh-hab that suits the Americans in
addition to other false lies. As for himself, he claims he is the Christ and the Mahdy (a
man named after the Prophet, who will appear as a sign of the Hour and rule according
to Islamic law). However, later he abandoned his personal claims. A man from this group
who worked as an Imam in his community twenty years ago came to our country and
learned that such beliefs are false. Gradually, he learned the true Salafiyyah (the true
creed of the righteous predecessors). He thus swore by Allah that he had never heard
of the Salafiyyah except when he came to our country. Identifying the disbelief of the
Imam mentioned above, we asked him to dissociate himself from that Imam and he
acknowledged that the Imam is a Kafir (disbeliever) but he did not want to part with the
group for the purpose of setting things right from the inside.

[Mow, how should we deal with that man? Is it permissible for him to stay involved in this
group under the pretext of inviting its people to the true Islam? Should he distance
himself from that Imam? If he refuses to leave this group, should we abandon him?

A: The aforesaid claims are the creeds of disbelievers. They

(Part No. 2; Page No. 141)

contradict the teachings of the Qur'an and the consensus of Muslim scholars. Accordingly, anyone
who imparts, accepts, believes in, or even does not separate himself from those who follow them, is
a Kafir. The group that adopts such false creeds should not be regarded as an Islamic one and no
Muslim is allowed to be a member of it except to deny and refute these deviant beliefs and invite its
members to repent and accept true Islam. If they refuse, they should be abandoned and people
should be warned against them. Allah (Exalted be He) says. You (O Muhammad oJLt <aDl ,_s±^

yoJL^g) will not find any people who believe in Allah and the Last Day, making friendship with those
who oppose Allah and His Messenger (Muhammad joJL-ug oJLt aDl jJL^), even though they were their
fathers or their sons or their brothers or their kindred (people). Allah (Exalted be He) also says,

Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him,

when they said to their people : "Verily, we are free from you and whatever you worship besides
Allah : we have rejected you, and there has started between us and you hostility and hatred for ever
until you believe in Allah Alone")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

secularism and Freedom of Religion

Fatwa no. 18396

Q: The Hanifiy yah creed in some countries is facing the challenges of secularism and its
deviation from what is right. These are disguised in the shape of cunning explanations
such as: It is made to avoid religious extremism and admitting the freedom of ^Aqidah
(creed) for every person; whether they would like to be believers or not.

In fact, the meaning of secularism is not confined to this only because it aims at not only
corrupting the * Aqidah by this meaning but also goes beyond different interpretations
which we can sum up in the following: Secularism fluctuates between different meanings
according to the sayings and views of its advocates which is not less than five
boundaries:

First, it recognizes freedom of religion for every person even though those who
acknowledge secularism are assigned to a certain religion considering their religion the
truth and others as wrong. This means: there is no objection that a Muslim leaves his
religion because it is his sole right to do so.

Second, it recognizes freedom of religion for every person; believing in a certain religion
but not giving precedence to any other over it.

(Part No. 2; Page No. 143)

Third, it recognizes freedom of religion for every person even if people disconnect
themselves from every religion and treat them all equally.

Fourth, it does not recognize any religion and holds a neutral attitude demanding not to
interfere in any religion as well as full neutrality before the different stances toward
religions.

Fifth, it does not recognize any religion or ^Aqidah and does not hold negative attitudes
against them and does not support any opposing attitudes against religions.

We ask your eminence to tell us what the Islamic ruling is on secularism and secularists in
the light of these interpretations because of the Muslims' condition and their inability to
argue with the polytheists and apostates of our countries and the attempts of non-
Muslims to render the actions of Muslims failures.

A: Secularism is the call of separating religion from the affairs of state and to take only the acts of
worship and leave the other aspects of religions, and recognition of what is called "freedom of
religion". Thus, whoever wants to be a Muslim will be Muslim, and whoever wants to leave it to
embrace another religion or creed, he may do so. Secularism and other corrupted beliefs

(Part No. 2; Page No. 144)

are immoral and bad calls which people must avoid, reveal its falseness, explain its danger and warn
people against its evil because its evil is great and its danger is tremendous. We ask Allah (Exalted

be He) for sanity and safety from its evil and the evil of its advocates.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 145)

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Al-Tijaniyyah

The first question of Fatwa no. 18068

Q 1: I read a Fatwa (legal opinion issued by a qualified Muslim scholar) that rules Al-
Tijaniyyah Tariqah (Sufi order) to be a Kafir (disbeliever), deviant group. Please advise
concerning the reasons for this ruling.

A: al-Tijaniyyah Tariqah is a rejected group that does not correspond with the guidance of Islam. It
entails Bida " (innovations in religion), acts of Munkar (that which is unacceptable or disapproved of
by Islamic law and Muslims of sound intellect) and acts of Shirk (associating others with Allah in His
Divinity or worship) which take one out of the fold of Islam. These practices include:

First, exceeding proper limits committed by Ahmad ibn Muhammad Al-Tijany, the founder of the
Tariqah, and exceeding the proper limits made by his followers, to the extent that he thought he had
the attributes of a Messenger or even a god, and his followers believed him in that.

Second, his belief in Ittihad (a Sufi claim of union with Allah) and Wahdat-ul-Wujud (pantheism), and
claiming that he is in the highest rank of this status. His followers believed him and followed him in
that.

Third, his declaration that help is given by Allah to the Prophet (peace be upon him), then to the rest
of the prophets, then to himself, and then to the other people since the beginning and until the end of
creation. His followers also believe in this.

(Part No. 2; Page No. 146)

Fourth, his attack of Allah and Awliya 1 (pious people), and his indecency with them. He stated that his
foot was on the neck of each Waliy (referring to humiliation).

Fifth, his false claim that he knew the Ghayb (the Unseen) and what is within the minds of people,
and that he controlled the hearts. His followers believe this and consider it one of his Karamahs
(extraordinary events performed by a pious person).

Sixth, his distortion of the meaning of Ayahs of the Qur'an and interpreting them symbolically.

Seventh, his claim that every one who belongs to the Tijaniyyah Tariqah will enter Jannah (Paradise)
without being questioned or punished, no matter what sins they committed.

These are some of the concepts adopted by Al-Tijaniyyah, extracted from their most trusted books,
such as "Jawahir Al-Ma "ani" by "Aly Harazim and "Rirnah Hizb Al-Rahim" by "Umar ibn Sa "id Al-
Fawty.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 147)

Offering Salah behind Tijaniyyah Followers

Fatwa no. 18674

In Cameron we suffer from the problem of offering Salah (Prayer) behind a Mubtadi*
(one who introduces innovations in Islam) who follows the Tijaniyyah (a Sufi order that
stresses culture, education, and ritual practices by disciples). It is the only Tariqah (Sufi
order) which has prevailed for a very long time. This problem has led to disunity between
the Du x ah (callers to Islam), since most of them believe that it is not permissible to offer
Salah behind such Imams (those who lead congregational Prayer). They have based their
belief on Fatwa no. 2089, which was issued by the Permanent Committee for Scholarly
Research and Ifta", but we do not know whether the Fatwa is applicable to all Sufi orders
or to one order in particular. We would like to present the actual situation of the people
in our country so that you will give us a Fatwa specific to our condition that ends this
Fitnah (trial).

Firstly, people have lived for forty years knowing nothing except the Tijaniyyah, and
believing that it is the true Islam revealed to Allah's Messenger (peace be upon him)
because there was no call to Salafiyyah (those following the way of the righteous
predecessors). Thus, when the call to Salafiyyah began, it was regarded as an
innovation.

Secondly, these people do not understand Arabic, and Islam cannot be understood
except in Arabic. For example, some of them say "Allahu Akbar (Allah is the Greatest)"
without understanding what the phrase means; they may even understand only some
Ayahs (Qur'anic verses) of the Fatihah

(Part No. 2; Page No. 148)

although they are Imams in Masjids (mosques).

Thirdly, there is no communication between them and the scholars of the Ummah (nation)
and competent Du ah.

Fourthly, they live in a non-Muslim country where there are no scholars and are thus
away from Al-Haqq (the Truth).

Fifthly, those whom Allah has guided to understand the Salafiyyah and call to it are all
from among the youth, and the elders do not trust their knowledge. In fact, they
consider them ignorant youngsters who should be informed of the truth. Unfortunately,
and because of Fatwa no. 2889, our young Du ah declared that the followers of
Tijaniyyah are Kafirs (disbelievers) after whom Salah should not be offered. This has led
to several problems and rejection of Al-Haqq which the young Du ah are calling to.

We hope Your Honor will advise us and consider the rules of Takfir (declaring someone to
be a disbeliever). We ask you to give much concern to this country so that the Du~ah will
unite and take the Da x wan in the correct manner in order to inform people how to

properly deal with this Tariqah or any other Tariqah. As-salamu ^alaykum warahmatullah
v/abarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: The Fatwa we issued in which we declared the invalidity of offering Salah behind followers of
Tijaniyyah represents Al-Haqq in accordance with the rules of Shari'ah (Islamic law). You must call
to Allah with knowledge, deep insight, and make the means to your call wise and fair preaching.

(Part No. 2; Page No. 149)

Allah (Exalted be He) states: Say (0 Muhammad pJ^> g <lJL£ call ,_jJL^): "This is my way; I invite

unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever
follows me (also must invite others to Allah i.e. to the Oneness of Allah - Islamic Monotheism with
sure knowledge) He (Glorified be He) also states: Invite (mankind, O Muhammad 3 oJLt <aDl ,_s±^

yoJL^j) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the
Qur J an) and fair preach ing>

You are required to explain the true "Aqidah (creed) to those whom you call to Allah and begin by
calling to the pure "Ibadah (worship) along with supporting this with evidence from the Qur'an and
the Sunnah (whatever is reported from the Prophet). Regarding the issue of Takfir, you should
postpone it until the true "Aqidah becomes deeply rooted in the people's hearts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 150)

Portal of the gent?WI I 1 residency
of Scholarly Research and lfta r

Al-Rafidah (a Shiran group denying the caliphates of Abu Bakr Al-Siddiq and x Umar ibn
Al-Khattab and making accusations against them and many other Companions of the

Prophet)

The first question of Fatwa no. 12849

Q 1: What is the legal decision on a person who claims that Jibril (Gabriel, peace be upon
him) descends on some people after the death of the Prophet (Peace be upon him) and
that He descended over Fatimah to console her?

A: The claim that Jibril descends over some people after the death of the Prophet (peace be upon
hirn) is not true.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fifth question of Fatwa no. 10733

Q 5: What is the ruling on the contemporary groups of Shi^ah (Shi'ites)? Are they
considered Kafirs (disbelievers), bearing in mind that some of them believe that Jibril
(Gabriel, peace be upon him) delivered the message to Prophet Muhammad (peace be
upon him) by mistake instead of delivering it to " Ali (may Allah honor him)?

A: Whoever believes in what is mentioned in the question amongst Shi "ah is a Kafir (disbeliever) for
defaming

(Part No. 2; Page No. 151)

his Lord (Exalted be He), Jibril, and Prophet Muhammad (peace be upon them both).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 11056

Q 4: It is claimed that there are three branches of knowledge revealed to Prophet
Muhammad (peace be upon him): First: "The legal knowledge" that was mandatory to
convey to people. Second: "The spiritual knowledge" that was optional to convey and he
taught to ^Aly ibn Abu Talib. Third: "The special knowledge" confined to the Prophet
alone that he was ordered to keep secret. Is there any proof that affirms these claims?
May Allah reward you with the best!

A: Classifying the (Wahy) revelation sent down to Prophet Muhammad (peace be upon him) into
three kinds as mentioned has nothing to do with the Wahy divisions. As for the claim of some people
that there is "spiritual knowledge" that was optional to convey and he taught it to "Aly ibn Abu Talib,
it is false and has no evidence from the Book of Allah or the Sunnah of His Messenger (peace be
upon him).

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 152)
Fatwa no. 13139

Q: when did Shi* ah (Shi'ites) and Qadianiyyah beliefs appear?

A: Supporting Ahl-ul-Bayt (members of the Prophet's extended Muslim family) began during the
Caliphate of "Ali (may Allah be pleased with him). He denounced them for this, and burned a group
of them who claimed him to be an Ilah (god). As for the Qadianiyyah, they appeared at the end of
the thirteenth century.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 153)

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Al-Batiniyyah
Al-Qaramitah and Al-Batiniyyah

The sixth question of Fatwa no. 18952

Q 6: What is your opinion regarding Al-Qaramitah and Al-Batiniyyah? Are they
considered Islamic sects or Kafir (disbelieving) ones? Please provide us with some
information on them along with some other sects.

A: both Al-Qaramitah and Al-Batiniyyah do not belong to Islam. Rather they are Kafirs (disbelievers)
and heretics. Scholars have written specific books to explain the falseness of the ideologies and
beliefs of the sects in question. You may thus refer to these books and give special attention to the
writings of Shaykh-ul-Islarn Ibn Taymiyyah (may Allah be Merciful with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 154)

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Al-Makarimah

The fourteenth and fifteenth questions of Fatwa no. 20308

Q 14: Those who follow the Manhaj (methodology) of Al-Mukrimy claim that x Aly ibn Abu
Talib is the first Caliph; they abuse the other Caliphs and the rest of the Sahabah
(Companions of the Prophet), and they also accuse the mother of the believers, *Aishah.

A: There is a lot of evidence that the first Caliph after the Prophet (peace be upon him) was Abu
Bakr Al-Siddiq (may Allah be pleased with hirn), whether they were reported from him or from other
Sahabah. However, the Prophet (peace be upon him) did not say this directly and definitely, but he
only gave orders that entails so; he asked him to lead the people in Salah (Prayer) when he (peace
be upon him) was ill. When he was asked about his successor, he (peace be upon him) said, <Allah

and the Mu'minun (believers) do not admit anyone to that position but Abu Bakr.) Thus, the Sahabah,

including "Aly (may Allah be pleased with him), gave him their Bay "ah (pledge of allegiance) after
the death of the Prophet (peace be upon him). They unanimously agreed on Abu Bakr being the best
among them.

(Part No. 2; Page No. 155)

It was authentically reported in the Hadith narrated by Ibn "Umar (may Allah be pleased with him)
that the Sahabah (may Allah be pleased with them) used to say during the lifetime of the Prophet
(peace be upon him), The best of this Ummah (nation) after the Prophet are Abu Bakr then "Umar

then "Uthman. The Prophet (peace be upon him) acknowledged this. Athar (narrations from the

Companions) were narrated by a significant number of narrators that "Aly (may Allah be pleased
with him) used to say, "The best one among the Muslims after their Prophet is Abu Bakr then
"Umar ." He (may Allah be pleased with him) also used to say, "Anyone who claims that I am better
than them will be whipped for slander." He never claimed that he is the best one among the Ummah,
that the Messenger of Allah (peace be upon him) enjoined that he would be his successor, or that the
Sahabah wronged him and usurped his right.

(Part No. 2; Page No. 156)

When Fatimah (may Allah be pleased with her) died, he gave a second Bay "ah to Al-Siddiq in
assurance of the first Bay "ah and to show the people that he approved of the Bay "ah of Abu Bakr
(may Allah be pleased with him). When "Umar (may Allah be pleased with him) was stabbed, he
made the matter a Shura (consultation) among six of the ten Sahabah who were given the glad
tidings of entering Jannah (Paradise); among whom was "Aly (may Allah be pleased with him). He
did not denounce "Umar for this, neither in his lifetime nor after his death, and he did not say he has
priority over them all. How can anybody tell lies on the tongue of the Messenger of Allah (peace be
upon him) and claim that he had appointed "Aly as his successor, even though "Aly himself did not
claim this, nor did any of the Sahabah? They unanimously agreed on the validity of the Caliphate of
Abu Bakr, "Umar and "Uthman. "Aly (may Allah be pleased with him) admitted this, and cooperated
with the three of them in Jihad (fighting in the Cause of Allah), Shura and other issues. The
generation after the Sahabah unanimously agreed on what the Sahabah agreed on. Thus, it is

impermissible for anyone, whether Shi "ah (Shi'ites) or others, to claim that "Aly is the successor of
the Messenger of Allah, and that the Caliphate before him was Batil (null and void). It is also
impermissible for anyone to claim that the Sahabah wronged "Aly and usurped his right. This is an
evident falsehood and a form of mistrust in the Sahabah, including "Aly (may Allah be pleased with
them all).

Allah (Exalted be He) protected the Islamic Ummah (nation) from consensus on
(Part No. 2; Page No. 157)

a falsehood. It was authentically reported that the Prophet (peace be upon him) said in many
Hadiths, A group of people from my Ummah will remain victorious (and on the right path). > It is

impossible that the Ummah unanimously agrees on falsehood in the best of centuries, which is the
Caliphate of Abu Bakr, "Umar and "Uthman. Anyone who believes in Allah (Exalted be He) and the
Day of Judgment, and who has the slightest idea about Islam would never say so.

Abusing the Sahabah (may Allah be pleased with them) is a Munkar (that which is unacceptable or
disapproved of by Islamic law and Muslims of sound intellect) and adversity to Allah (Exalted be He)
and His Messenger (peace be upon him). Allah (Glorified and Exalted be He) clarified many times in
the Qur'an that He is pleased with them, such as His saying, And the foremost to embrace Islam of

the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-
Madinah who helped and gave aid to the Muhajirun ) and also those who followed them exactly (in
Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them
Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

He (Exalted be He) also says, Indeed, Allah was pleased with the believers when they gave the

Bai'ah (pledge) to you (O Muhammad pJL^j oJLc aJJl jJL^) under the tree>If a person dies while still

abusing the Sahabah or accusing the Mother of the Believers, "Aishah (may Allah be pleased with
her), they have died while in a state of Kufr (disbelief), as they have doubted the truth of Allah and
His Messenger, for Allah (Glorified be He)

(Part No. 2; Page No. 158)

has praised the Sahabah, is pleased with them and has declared the innocence of "Aishah in the
Qur'an.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q: The followers of Al-Mukrimy order people not to perform Hajj unless one of the people
of Al-Mukrimy orders someone to go with them. On their way to perform Hajj, they ask
the people performing Hajj for the first time to slaughter a sacrifice as a vow and order
women to make Tawaf (circumambulation around the Ka bah) seven rounds in addition
to the seven rounds of Tawaf for *Umrah (lesser pilgrimage) and Hajj and they call this
Tawaf "Tawaf for women".

A 15: Their saying that there must be one of the followers of the Al-Mukrirny order with the pilgrims
is totally unfounded. It is an invalid condition that is against the sanctified Shari"ah and it must be
disregarded. Every Muslim has to understand his religion and know the rulings on Hajj and other acts
of worship in order to perform Hajj and other acts of worship based on knowledge. This is according
to the saying of the Prophet (peace be upon him): "If Allah wants to do good to a person; He makes

him comprehend the religion." (Agreed upon by Al-Bukhari and Muslim). As regards the order of the

person

(Part No. 2; Page No. 159)

from Al-Mukrimy for every person making pilgrimage for the first time to slaughter a sacrifice as a
vow and also his ordering the women to make Tawaf seven rounds as Tawaf for women, they are
Bid "ah (innovation in religion) that have no origin in Islam. In fact, they are additions to Islam of
things which Allah (Exalted be He) did not permit. We pray to Allah (Exalted be He) to grant all of us
success to do what is right and protect us from misguidance and delusions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 160)

Bid ah (innovation in religion)

The first question of Fatwa no. 17522

Q: What is the meaning of Bid'ah? We want you to define this term clearly - Indeed, there
are some people who say that everything that was not practiced during the lifetime of
the Prophet (peace he upon him) and his Sahabah (Companions of the Prophet) is a
Bid ah. How should we reply to them?

A: The word Bid "ah is literally taken from Al-Bid which is initiating something without any
precedent as Allah (Exalted be He) says: The Originator of the heavens and the earth, that is

creating thern in the most beautiful and splendid way without any precedent. He (Exalted be He)
further says: Say (O Muhammad pJLgug o^ln dD I j,!^?): "I am not a new thing among the

Messengers (of Allah i.e. I am not the first Messenger) i.e. I am not the first prophet to receive

revelation from Allah; rather Allah sent messengers before me to bring glad tidings of Jannah
(Paradise) to those who believed and the warning of Hell to those who disbelieved and I am following
their way.

There are two kinds of innovation:

The first has to do with customs, such as the invention of modern machinery and this is permissible,
because

(Part No. 2; Page No. 161)

the basic principle with regard to customs is that they are permissible.

The second type has to do with newly- introduced innovations in religion. This is hararn, because all
the rulings of Din (religion) are subjected to Tawqif (a religious text and not personal opinion), and
as such, are only taken from the Book of Allah and the Sunnah of His Messenger (peace be upon
him).

The innovations that pertain to the Din could also be grouped into two types:

The first is doctrinal Bid "ah, such as that of the misguided sects of Jahmiyyah (a deviant Islamic sect
denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to
Allah), and Mu"tazilah (a deviant Islamic sect claiming that those who commit major sins are in a
state between belief and disbelief), and other misguided sects.

The second kind of Bid "ah is the one that pertains to worship, such as when a person performs
"Ibadah (worship) in a manner that was not ordained by Allah (Exalted be He), but the innovator
increased or decreased or performed it in a manner that was not prescribed. Any bid "ah in religion is
Hararm, for the Prophet (peace be upon him) said: He who innovates things in our affairs for which

there is no valid (reason) (commits sin) and these are to be rejected. Related by A l-Bukhari and

Muslim from the Hadith narrated by "Aishah (may Allah be pleased with her). It is also narrated in
Sahih Muslim that he (peace be upon him) said: <He who did any act for which there is no sanction

from our behalf, that is to be rejected. Also narrated by Muslim on the authority of Jabir ibn

"Abdullah (may Allah be pleased with him) that Whenever the Messenger of Allah (peace be upon

him) delivered a Khutbah, his eyes would become red and his tone loud. He used to show anger as if
he were warning us against an army. He (peace be upon him) would say, "The enemy is about to
attack you in the morning and is advancing against you in the evening." and he used to say: <The

last Hour and I have been sent like these two"; he would join his forefinger and middle finger; and

would further say: "The best of speech is embodied in the Book of Allah, and the best

(Part No. 2; Page No. 162)

of guidance is that given by Muhammad (peace be upon him). The most evil affairs are novelties;
and every Bid 'ah leads to misguidance." Then, he would say: "I should be dearer to Muslims than

themselves. If a person leaves behind property, it will be for their families. If a person dies while in
debt or leaves children (in need), the responsibility (of paying their debt and bringing up their
children) lies on me.">

This impermissibility varies in degrees, as some innovations might amount to Kufr, such as
circumambulating the graves as a kind of worship to its occupants as well as slaughtering and vowing
for them. Other innovations are means leading to Kufr, such as building on graves, and performing
Salah (Prayer) and supplicating to Allah (Exalted be He) by them. Others pertain to corrupt doctrines
as we mentioned, and others are considered sins such as celibacy/abstinence (from intercourse) and
castrating oneself to avoid sexual desire.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 163)

staying in a village that practices Bid ahs

Fatwa no. 12927

Q: The questioner explains his circumstances and those of the town where his mother is
staying. She keeps asking him to stay with her in the same town.

A: Given that the situation is as you have mentioned, if you can find a job in your town that sustains
you so that you will be able to advise your family without being affected by their Bid "ahs (innovations
in religion), it will be better to obey your mother out of maintaining the ties of kinship and hoping that
the people of your town might be guided through you. If you cannot find a suitable job in your town;
you think that the people there will most probably reject your advice; or you fear that they might
tempt you or your children with their Bid "ahs, there will be no harm on you if you stay in Alexandria
or so to protect yourself and your children from Shirk (associating others with Allah in worship).
However, you should also maintain the ties of kinship with your mother and your relatives with money
and visits as much as possible, according to Allah's

(Part No. 2; Page No. 164)

saying, (Allah burdens not a person beyond his scope. He (Glorified be He) also says, So keep your

duty to Allah and fear Him as much as you can The Prophet (peace be upon him) said, When I

command you to do anything, do of it as much as you possibly can. Leaving the places of Fitnah

(temptation) and Bid "ahs related to Shirk to a place where your religion is protected, where you
cooperate with Ahl-ul-Sunnah (those adhering to Sunnah), and where you are able to earn your
living lawfully, is considered a Hijrah (a believer's migration to an Islamic land) for the sake of Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15213

Q: We, the people of Wady Qadid, hope Your Eminence will guide us concerning the ruling
on Tasat Al-Sum, which is believed by some people to have the Greatest Name of Allah in
it and that it cures poisoning, by the Will of Allah, if an ill person drinks water from it or
puts it in a pot of water, which has been brought to Your Eminence. Some people have
been infatuated by it after

(Part No. 2; Page No. 165)

drinking water from it to the extent of saying that it treated them. May Allah's Peace,
Mercy, and Blessings be upon you!

A: Having studied the writings engraved in Tasat Al-Surn in question, the Committee prohibits using
it for many reasons, the gravest of which is that the use of this pot is a means leading to Shirk
(associating others with Allah in His Divinity or worship) due to the names of Ahl-ul-Bayt (members of
the Prophet's extended Muslim family) engraved in it, as well as pictures of animals and signs of the
zodiac. In addition, it entails contempt of the Names of Allah (Glorified and Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullahj
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 166)

the book "Dala'il Al-Khayrat" and the Bid ahs (innovations in religion) it contains

Fatwa No. 15880

Q: I hope you will issue a Fatwa concerning this book. Is it permissible to read and keep
it? Here are some sentences from the book: "The purpose of this book is to mention the
way and virtue of invoking Allah's peace and blessings upon the Prophet (peace be upon
him). We mention them without their Sanad (chain of narrators), so that the reader can
easily memorize them. It is of the most important tasks for whoever wants to draw
closer to Allah (Exalted be He). I entitled it Dala'il Al-Khayrat Wa Shawariq Al-Anwar Fi
Dhikr Al-Salah Ala Al-Naby Al-Mukhtar."

It was reported that the Prophet (peace be upon him) said: 'Verily, there will corne to the

Cistern on the Day Resurrection people whom I will only know by their frequent supplication for
peace and blessings upon rne. JJ >

This is a copy of a page of this book: "Bismillah Al-Rahman, Al-Rahim [In the Name of
Allah, the Most Gracious, the Most Merciful], □ Allah, for the sake of your prophet
Muhammad (peace be upon him), Your Love for him and his for You, and the secret kept
between You and him, ... etc."

"O Allah, confer peace and blessings upon Muhammad and his family whose light is of
Your Light and whose power of light revealed all secrets."

A: The book in question entitled "Dala'il Al-Khayrat"

(Part No. 2; Page No. 167)

is known by trustworthy scholars as misleading, for it over-praises the Messenger (peace be upon
him), and includes supplications by calling upon him and claiming that his light is of Allah's Light, and
that his light revealed all secrets as quoted by the questioner. Such praying and over-praising are
baseless. People should not be deceived by this book. It should not be read, except by someone who
wants to refute and warn against it. There are many authentic books that explain how to invoke
Allah's peace and blessings upon the Prophet (peace be upon him) such as Jala' Al-Afham Fi Al-Salah
Wa Al-Salam "Ala Khayr Al-Anarn by Ibn Al-Qayyirn.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

Kir

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of Scholarly Research and lfta r

Fatwa no. 17831

Q: We received some audio tapes of two eminent scholars, Sheikh Muhammad Nasir Al-
Din Al-Albany the Muhaddith (Hadith scholar) of Al-Sham (The Levant), and Shaykh
Muqbil ibn Hady Al-Wadi x y the Muhaddith of Yemen. In these tapes the two distinguished
Sheikhs spoke about the renowned Da^iyah (caller to Islam) *Abdul-Rahim Al-Tahhan for
they received some letters and inquiries from some of Ahl-ul-Sunnah (those adhering to
the Sunnah) in Qatar about the soundness of some opinions that were ascribed to Al-
Tahhan such as:

(Part No. 2; Page No. 168)

1- That imitating the Four Madh-habs (Hanafi, Maliki, ShafT, and Hanbali) is Wajib
(obligatory) and that rejecting them is nothing but deviation.

2- That he denies entirely the principles of Jarh (criticism of Hadith narrators) and Ta^dil
(validating the uprightness of Hadith narrators).

3- That he, Al-Tahhan, praises highly the Sufis and accuses those who oppose them of
being going astray.

4- That he is of the opinion that the dead can hear in their graves. He also believes that
they perform Salah (Prayer) in their graves and see whomever visits them.

5- His opinion that it is possible for a person to see the Prophet (peace be upon him) in
this world while they are awake. He mentioned as proof that Nur Al-Din Zinky saw the
Prophet in this world while he was awake.

6- His claim that looking at the face of the Prophet (peace be upon him) or the faces of
the Sahabah (Companions of the Prophet) is equivalent to offering ^Ibadah (worship) for
thousands of years and that looking at the face of Al-Imam Ahmad is equivalent to
offering Ibadah for one year.

It is worth mentioning that some of our Muslim brothers here in Egypt justify Al-Tahhan's
position by saying that he may mean Sufis who are praised by Shaykh-ul-Islam (scholar
of Islam) Ibn Taymiyyah (may Allah be merciful with him) in his booklet Al-Sufiyyah Wal-
Fuqara 1 (Sufis and the poor). They also say that seeing the Prophet (peace be upon him)
in this world may be possible. A proof for this, they proceed, is that some pilgrims saw
Abdullah ibn Al-Mubarak (may Allah be merciful with him) performing Hajj with them
though he did not actually go for Hajj in that year. When they returned back from Hajj
they told x Abdullah ibn Al-Mubarak that they saw him there and he did not comment.

(Part No. 2; Page No. 169)

Is this story correct and may it be used as a proof for the possibility of seeing the
Prophet (peace be upon him) in this world while a person is awake?

Did Al-Tahhan divert from the way of Ahl-ul-Sunnah to the way of the people of Bid ^ ah
(innovations in religion) after he left Hejaz and moved to Qatar?

Should we consider Al-Tahhan a Mubtadi* (one who introduces innovations in religion)?
Is it correct that the dead can hear from their graves? Is not imitating the Four Madh-
habs considered deviation and turning away from the straight path?

Are these opinions ascribed authentically to Al-Tahhan? If so, are they correct?

We are here in Egypt disturbed by the matter of Al-Tahhan. We would like to know
whether he ended up following the way of Ahl-ul-Sunnah or that of the people of Bid^ah?
Please provide us with your answer as soon as possible.

A: All these opinions which are ascribed to "Abdul-Rahim Al-Tahhan are false and people must be
warned against. They all violate the Qur'an and Sunnah (whatever is reported from the Prophet,
peace be upon him). However, a person has not to imitate any scholar. Rather, opinions of scholars
have only to be followed when there is evidence for them.

All Muslims must follow the Messenger (peace be upon him) for he is the model to be emulated by all
believers as Allah (may he be Glorified) states: Indeed in the Messenger of Allah (Muhammad ,_sJL^

pJ^jy oJLc oiil) you have a good example to follow}
(Part No. 2; Page No. 170)

Allah (Exalted be He) also states: And whatsoever the Messenger (Muhammad yoJL^g oJLt aDl ,jJL^)

gives you, take it; and whatsoever he forbids you, abstain (from it),) On the other hand, the principle

of Jarh and ta "dil of narrators is agreed upon amongst scholars to examine the authenticity of Hadith
not to defame people or speak evil of them. However, only well-versed scholars of Hadith are
allowed to practice Jarh and Ta "dil.

besides, Sufisrn is a bid "ah (innovation in religion) for which Allah has sent down no authority. Most
Sufis of today are deviant and astray, and it is impermissible to praise them. Rather, it is Wajib
(obligatory) to follow the Sunnah. Concerning the dead hearing in their graves, this is something that
cannot be proven except by evidence. It is something that relates to the conditions of Barzakh (period
between death and the Resurrection) that no one knows except Allah. Even if a specific incidence of
the dead hearing in their graves had been authentically reported, this would not validate making
Du "a' (supplication) to the dead or seeking their help; as doing so is a form of major Shirk
(associating others with Allah in His Divinity or worship).

In addition, it is impossible for anyone to see the Prophet (peace be upon him) or anyone who has
passed away while they are awake. Those who consider this possible cannot present any proof for
their view. This is because the deceased do not return to this world, and Allah (Exalted be He) said:

(Part No. 2; Page No. 171)

■ Do they not see how many of the generations We have destroyed before them? Verily, they will not

return to them. He (Glorified be He) also states: After that, surely, you will die. Then (again),

surely, you will be resurrected on the Day of Resurrection.) Finally, claiming that looking at the face

of the Prophet (peace be upon him) or anyone else brings any benefit is incorrect, for many Kafirs
(disbelievers) and hypocrites did so and it did not benefit them. People only benefit from their Iman
(belief) in Allah and His Messenger (peace be upon him) and from their good deeds.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Kir

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ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The eighth question of Fatwa no. 18074

Q 8: Some Circassian Muslims who indulge in many BicTahs (innovations in religion) live in
my area. All praise be to Allah Alone; Allah makes it easy for me to allocate one day a
week to teach them matters of Din (religion). My question is whether it is permissible for
me to teach girls especially the adult ones? What are the conditions of doing so? Besides,
is it permissible for me to overlook some Bid^ahs and forbid them only on a gradual basis?

(Part No. 2; Page No. 172)

A: It is not permissible for a man to teach a woman who does not wear Hi jab (veil). Moreover , it is
not permissible for a man to teach a woman in Khulwah (being in privacy with a member of the
opposite sex) even if she wears Hijab. It is worth mentioning that the woman's whole body is "Awrah
(private parts of the body that must be covered in public) as far as non-Mahrarn (not a spouse or an
un marriageable relative) men are concerned. In addition, covering the head and exposing the face is
not foil Hijab.

Nevertheless, it is permissible for men to teach women from behind a screen at schools where there
is no free intermixing of males and females amongst the students or the teachers.

You may thus teach the girls that you have mentioned in the question provided that you abide by the
foregoing Islamic measures. If you do so, you will receive great reward from Allah for explaining
religious matters to people and warning them against Bid "ahs and superstition which are amongst
the best deeds. According to authentic Sunnah (whatever is reported from the Prophet), anyone who
guides people to do a good deed will get the same reward as theirs without their reward being
decreased in any way. To be more specific, we will quote the Hadith which is narrated on the
authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be
upon him) said, Anyone who calls others to follow right guidance, their reward will be equivalent to

those who follow them (in righteousness) without their reward being diminished in any respect, and
anyone who invites others to follow error, their sin will be equivalent to that of the people who follow
them (in sinfulness) without their sins being diminished in any respect. (Related by Muslim).

On the other hand, it is not permissible for you to disregard Bid "ahs or to adulate people who indulge
in them. Rather, you have to manage this matter with wisdom and fair preaching while making
Da "wah (calling to the way of Allah) and

(Part No. 2; Page No. 173)

you have to avoid harshness and cruelty. To sum up, you have to follow the way that you think is
more suitable and effective for such people to accept Da "wah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18145

Q 2: As BicTahs (innovations in religion) spread nowadays; what are the Bid x ahs that if a
person avoids they will be saved from punishment in the Hereafter? Provide us with your
beneficial answer please. May Allah reward you with the best.

A: The word "Bid "ahs" is a plural of "Bid "ah" which refers to something that is innovated in Din
(religion). Muslims have to avoid Bid "ahs and beware of them for the Prophet (peace be upon him)
sa id j {Anyone who does an act which does not conform to our Din will have it rejected. He (peace

be upon him) also said, Avoid novelties [in religion], for every novelty is a Bid "ah, and every Bid "ah

is deviation.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 174)

bicTahs related to the recitation of the Qur'an

Fatwa no. 12707

Q: A man wants to know the ruling on the way that Al-Ahmadiyyah Tariqah (Sufi order)
follows to eliminate catastrophes through reading Surah (Qur'anic chapter) Va-Sin. The
translation of his letter states:

A group of people follows the Tariqah called Ahmadiyyah Al-Idrisiyyah belonging to the
so-called Ahmad ibn Idris. The questioner sent this letter as a response to campaigns
leveled against Islam by its enemy and the way they use to overcome these campaigns
by reading Surah Ya-Sin forty-one times. The sender supports his letter with two
incidents. First: During the reign of the president Sukarno the communist leader called
Eudit was arrested and sued because -according to the sender- the members of this
Tariqah recited Surah Ya-Sin forty-one times every Thursday consecutively - May Allah
guide them!

Second: A president of a Muslim country

(Part No. 2; Page No. 175)

took it upon himself to make scholars of his own country like the scholars of Turkey.
According to the sender, this president was deposed from authority because they read
Surah Ya-Sin three times at night on three consecutive Thursdays - May Allah guide
them! The sender requests the Committee members to perform Salat-ul-Istikharah
(prayer for guidance) before answering his question and take his letter seriously to fully
grasp its contents and enable the Muslim organizations to protect Muslims. The sender is
ready to send the exact method in which people read Surah Ya-Sin forty-one times, if
needed.

A: Reading Surah Ya-Sin forty-one times is a Bid "ah (innovation in religion) that has no basis in
Islam. It was authentically narrated that the Prophet (peace be upon him) said. If somebody

innovates something which is not in harmony with the principles of our religion, that thing will be
rejected.) Fighting the enemies of Islam and frustrating their evil plots should be done by the

Shari "ah proofs that disclose their falsehood and foil their plots. If the enemies who are disbelievers
refuse to repent, Muslims must fight them. If they are disobedient Muslims, the Muslim ruler must
punish them in a way that wards off evil and harm from Muslims. If they do acts that entail Had
(ordained punishment for violating Allah's Law), the Had must be carried out.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 176)

Reciting Al-Fatihah at graves

Fourth question of Fatwa no. 15662

Q 4: Could you please recite Surah Al-Fatihah for me at the grave of our noble
Messenger (peace be upon him)?

A: It is impermissible to recite surah (Cjur'anic chapter) Al-Fatihah on behalf of the Prophet or at his
grave (peace be upon him). This applies to all other people i.e. it is impermissible to recite Al-Fatihah
on behalf of a person or at their grave. Such practices are considered Bid "ah (innovation in religion)
that you have to abandon.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 177)

Ending Qur'anic recitation by: "Sadaq Allah-ul- x Azhim" i.e. The Truth is what Allah, the

Great, says."

The second question of Fatwa no. 16025

Q 2: Is the saying: "sadaq Allah-ul-^Azhim" after reciting the Qur'an a Bid ah (rejected
innovation in religion) and not a Sunnah?

A: Saying, '"Sadaq Allah-ul-'Azhim" after recitation is religiously groundless. Saying it therefore on a
regular basis is a kind of Bid "ah that should be abandoned, as the Messenger of Allah (peace be
upon hirn) said: He who did any act for which there is no sanction from our behalf, that is to be

reiected.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Al-Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16137

Q: Many booklets are circulating containing what is called "Qira'at Al-^Eidia". It is as
follows: recite Surah Ya-Seen seven times, then recite from the beginning of the Surah

until Allah's statement: and We have covered them up, so that they cannot see. Then say: □

Allah, Whose Light is in His Secret and His secret is in His creation. 0 Allah, protect me
from the eyes of evil gazers and envious people! Keep me safe as You preserve the soul
in the body. You are Omnipotent over all things. Then, recite until

(Part No. 2; Page No. 178)

Allah's statement: and made me of the honoured ones! Then say: □ Allah, bestow your

grace upon me by fulfilling my needs and recite until the Ayah that reads: That is the

Decree of the All-Mighty, the All-Knowing. After reciting this Ayah for eleven times, say: □

Allah, I ask You from Your bounty and generosity to make me in no need of any of your
Servants, then begin reciting until Allah's statement: (It will be said to them): Salarn (peace

be on you) - a Word from the Lord (Allah), Most Merciful. Repeat it fourteen times. Then, say

thrice: "0 Allah, keep us safe from the calamities of this world, and then recite until the
Ayah: <Is not He Who created the heavens and the earth, Able to create the like of them? Yes,

indeed!} Then, say thrice: And Allah is capable of fulfilling my need. Finish reciting the

Surah and recite the following Du a 1 (supplication): "0 source of good and the best
faith." The merit of this surah is evident to all. The Prophet (peace be upon him) stated:
All things have a heart, and the heart of the Qur J an is Ya-Seen. He also stated: Ya-Seen
is for whatever it is read for. Then, you recite the Surah of Al-Ikhlas, Al-
Mu^awwidhatayn (Surahs Al-Falaq and Al-Nas), and the Surah of Al-Inshirah.

What is the ruling on this recitation? Please, advise! May Allah guide you to success.

A: This recitation is a baseless Bid "ah. It has no legal foundation in the Qur'an and the Sunnah. Also,
none of the Rightly-Guided Caliphs or the Salaf (righteous predecessors) of this Ummah (community)
were ever reported to have done anything of the sort. Muslims should suffice themselves with the
authentic Adhkar (invocations) narrated from the Prophet (peace be upon him).

(Part No. 2; Page No. 179)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy
Chairman

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16185

Q: I read in an Islamic book that whoever has some need and wants it fulfilled should
read Surah Al-Fatihah (Opening Chapter of the Qur'an) forty times after Maghrib
(Sunset) Prayer. Once finished and before leaving, one's request will undoubtedly be
fulfilled - In sha J a-Allah (if Allah wills). Is this saying correct?

A: It is not permissible for a Muslim to recite Al-Fatihah forty times to have some needs fulfilled, This
is one of the newly- invented Bid "ahs (innovations in religion). It is not correct that the need of a
Muslim who reads it will be fulfilled; rather, it is part of the promotion of this Bid "ah and a confusion
for the common people.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chair mar

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Al-Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. 16343

Q 2: What is the ruling on daily recitation of two Hizh of the Qur'an in congregation in the
Masjid (mosque)? Can it be considered a daily Wird (portion of Qur'an recited with
consistency)?

A: You are granted a great reward whenever you recite the Qur'an with a good intention,
(Part No. 2; Page No. 180)

wherever you are, whether it is in the Masjid or not and at any time. You should not limit yourself to
a specific portion, but rather recite whatever you can with ease from the Qur'an. Examples of Adhkar
and Wirds prescribed in Shari "ah include reciting Aayat Al-Kursiy after every obligatory prayer, after
the Adhkar that are prescribed and when going to sleep. One may also recite Surahs of Al-Ikhlas and
Al-Mu "awwidhatayn (Surahs Al-Falaq and Al-Nas) three times when going to sleep, after Fajr prayer,
after Maghrib Prayer and once after Zhuhr (noon), 'Asr (afternoon), and 'Isha' (night) prayers. One
may recite the Du "a 1 and Adhkar of the day and night and those prescribed when going to sleep. You
can find all these Adhkar and Du "a' in the books of Adhkar, such as Riyadh Al-Salahin, Al-Targhib Wa
Al-Tarhib and Ibn Al-Qayyim's book Al-Wabil Al-Sayib. On the other hand, it is impermissible to recite
the Qur'an collectively and simultaneously. However, if you do so to learn and teach Qur'an, it is
Mustahab (desirable). The Prophet (peace be upon him) used to review the Qur'an with Jibril (may
Allah be pleased with him) once a year, and in the year in which he died he reviewed it with him
twice. It was authentically reported that the Prophet (peace be upon him) said: No group of people

gathers in one of the houses of Allah to recite His Book and study it together, but tranquility descends
upon them, the angels surround them, mercy comes down upon them, and Allah mentions them to
those who are with Him.>

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 181)

Reciting a certain Surah daily after ^Asr Prayer

The sixth question of Fatwa No. 16953

Q 6: What is the ruling on reciting some Surahs of the Qur'an each day after the Adhan
(call to Prayer) of x Asr Prayer and before the Iqamah (call to start the Prayer)?

A: Reciting specific Surahs out loud after the Adhan (call to Prayer) of "Asr Prayer is a Bid "ah
(innovation in religion) and baseless, for Every Bid "ah (rejected innovation) is misguidance.

Between the Adhan and Iqarnah, a Muslim should recite inaudibly whatever he can easily recite from
the Qur'an, offer Nafilah (supererogatory prayer), remember Allah by Tasbih (saying: "Subhan Allah
[Glory be to Allah]"), Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]"), Tahmid
(saying: "Alhamdu Milan [All praise is due to Allah]"), Takbir (saying: "Allahu Akbar [Allah is the
Greatest]") and make Istighfar (seeking forgiveness from Allah).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 17195

Q: What is the ruling on reading the following Ayahs (Qur'anic verses) on the baby upon
weaning?

(Part No. 2; Page No. 182)

Does this act have an origin in the Shari^ah (Islamic law)? The Ayahs are:

1- The saying of Allah (Exalted be He): And We had already forbidden (other) foster suckling

mothers for him, until she (his sister carne up and) said: "Shall I direct you to a household who will
rear him for you, and look after hirn in a good manner?")

2- His saying: Say (0 Muhammad joJLujg <lJLc qjjl ,_sJL^): "Who has forbidden the adornment with
clothes given by Allah, which He has produced for His slaves)

3- His saying: Therefore it (this holy land) is forbidden to them for forty years

4- His saying: <0 Prophet! Why do you forbid (for yourself) that which Allah has allowed to you>

The person who recites these Ayahs on the baby will end his recitation with the saying
of Allah (Exalted be He) that reads:

Had We sent down this Qur J an on a mountain, you would surely have seen it humbling itself and
rent asunder by the fear of Allah.)

(Part No. 2; Page No. 183)

Then, he blows air three times over the baby. Was the Prophet (peace be upon him)
reported to have done this act so we should do it? Should we avoid it since it has no
origin in Islam? Please, advise. May Allah reward you with the best!

A: This act has no origin in Allah's Purified Shar" (Law), so doing it as an act of worship is a Bid "ah
(innovation in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 184)

Payment for reciting the Qur'an

The third question of Fatwa no. 17861

Q 3: What is the ruling on paying someone a sum of money for reciting the Qur'an on
behalf of a dead person?

A: paying money for reciting the Qur'an for the deceased is not permissible, because this is a Bid "ah
(innovation in religion). Moreover, it is not permissible for a Muslim to take money for reciting the
Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third and fourth questions of Fatwa IMo. 18786

Q 3: In the Mas jids (mosques) in our area, the Shaykhs recite Surah Al-Mulk, the first
verses of Surah Al-baqrah, Ayat-ul-Kursy, the last verses of the same Surah, Al-
Mu ^awwidhatayn (Surahs Al-Falaq and Al-Nas) and Surah Al-Fatihah after calling the
Adhan (call to Prayer) of *Isha' and before starting Salah. What is the ruling on this?
Was it reported that the Prophet (peace be upon him) did so?

A: Reciting these verses, some Surahs and Mu "awwidhatayn or

(Part No. 2; Page No. 185)

Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) collectively after
Adhan and before starting Salah of Tsha' or after Taslirn (salutation of peace ending the Prayer) of
each obligatory Salah is baseless and counts as a Bid "ah (innovation in religion). It has not been
reported that the Prophet (peace be upon hirn) did so. It is a Sunnah (a commendable act) to recite
Ayat-ul-Kursy immediately after each obligatory Salah following the recitation of Adhkar. The
evidence is derived from a narration reported by Abu Umamah that the Messenger of Allah (peace be
upon him) said: Whoever recites Ayat-ul-Kursy (verse No. 255 of Surah Al-Baqarah) following every

obligatory prayer, then there is nothing between him and his entrance into Paradise except his
death. It is also a Sunnah to recite Surah Al-Ikhlas and Al-Mu "awwidhatayn after each Salah, as

Abu Dawud in his Sunnan narrated on the authority of "Uqbah ibn "Amir that he said: 0~he

Messenger of Allah (peace be upon him) ordered me to recite Al-Mu "awwidhatayn (Surahs Al-Falaq
and Al-Nas) immediately after performing every prayer. The narration of Al-Tirmidhy and Al-Nisa'y

reads : "... Al-Mu "awwidhatayn (Surahs Al-Falaq, Al-Nas and Al-Ikhlas)" One may recite these three
Surahs after each Salah and after Fajr and Maghrib Prayers three times individually to the extent that
he can hear himself. Sending peace and blessings upon the Prophet (peace be upon him) is
permissible at any time, but not in the manner mentioned in the question.

Permanent Committee for Scholarly Research and Ifta"

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Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 4: In the graveyard, while people are burying a dead person, some Shaykhs and Imams
of Masjids stand in the corner and begin reciting Surah (Qur'anic chapter) Yasin, Al-Mulk,
Al-Baqarah, Ayat-ul-Kursy (the Qur J anic Verse of Allah's Chair, Surah Al-Baqarah,
2:255), last Ayahs of Surah Al-Baqarah, Al-Mu^awwidhatayn (Surahs Al-Falaq and Al-
Nas), Al-Ikhlas and Al-Fatihah. Afterwards, a person calls out so that the attendants
start supplicating to Allah for the dead. What is the ruling

(Part No. 2; Page No. 186)

of Islam on this act? Was the Messenger (peace be upon him) reported to have done
this? Did the majority of Muslims do that? Is it Bid ah (innovation in religion)?

A: Reciting some Ayahs and Surahs upon burying the dead by the Shaykhs and Irnarns of Masjids is
a Bid "ah that has no origin in the Sunnah of Allah's Messenger (peace be upon him), Had this been
permissible, the Prophet (peace be upon him) would have declared it to his Ummah. Therefore, a
Muslim must avoid this act due to the great harms it entails. It also involves a way of imitating the
grave worshippers who offer various acts of worship over there. However, it is permissible for
Muslims to stand at the grave of the dead person after burying it, seek Allah's forgiveness for him
and ask Him to make him firm. It was narrated on the authority of "Uthrnan ibn "Affan (may Allah be
pleased with him) that he said: Whenever the Prophet (peace be upon him) finished burying the

dead, he used to stay (i.e. at his grave) and say: Seek forgiveness for your brother and beg
steadfastness for him, for he will be questioned now. Related by Abu Dawud.

It is an act of Sunnah that Muslims stand at the grave of the dead person after burying him and ask
Allah to forgive him and make him firm during the interrogation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 187)

The second question of Fatwa No. 20321

Q 2: Is the saying of some people after the recitation of the Qur'an, "□ Allah! Grant the
reward of what I read to the Prophet (peace be upon him)" or "to honor him" (peace be
upon him) permissible?

A: This is an invented act that has no origin in the Sunnah and the Salaf (righteous predecessors)
did not do it. Therefore this is not permissible, for the Prophet (peace be upon hirn) said: "Whoever

does an action which is not in accordance with this matter of ours (Islam), will have it rejected.") ,

■■"Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it

rejected." and The most evil of affairs are novelties; every novelty is a Bid "ah (rejected innovation

in religion); every Bid "ah is misguidance; and every misguidance is in Hellfire.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa IMo. 20794

Q 1: What is the ruling on reciting the Surah of Ya-Sin over the dead, with the intention
of dedicating the reward to them? Is that permissible? If it is, what is the evidence?

A: Reciting the Qur'an with the intention of dedicating the reward to the deceased person is Bid "ah
(innovation in religion), because there is no evidence to support that act. Furthermore, a Hadith has
been reported concerning the recitation of Surah Ya-Sin upon the dying person, but it is a Da "if
(weak) Hadith that does not stand as proof. Therefore, it is impermissible to continue doing this
Bid "ah.

(Part No. 2; Page No. 188)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa No. 19772

Q 3: Upon finishing the recitation of the Qur'an, some people pronounce Takhir (saying:
"Allahu Akbar [Allah is the Greatest]") three times between each Surah and especially
after Surah Al-Dhuha

A: It is impermissible to say takbir at the end of Surah Al-Dhuha to the last Surahs in the Qur'an,
because the Hadith reported in this regard is Da "if (weak), and it is preferable to abandon this act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20794

Q 2: What is the ruling on reciting the Qur'an collectively upon entering one's new house,
or to alleviate harm or anxiety?

A: It is recommended that a Muslim says Bisimillah (In the Name of Allah) and recites Surah
(Qur'anic chapter) Al-Baqarah upon entering the house. It was authentically narrated that the Prophet
(peace be upon him) said: Satan runs away from the house in which Surah Al-Baqarah is recited.

However, it should not be recited collectively because this is an act of

(Part No. 2; Page No. 189)

Bid "ah (innovation in religion). Reciting the Qur'an in houses in the manner mentioned above has no
basis in the Sharfah (Islamic law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 190)

Innovations of Salah

Fatwa no. 12783

Q: kissing the thumbs when hearing the name of the Prophet (peace be upon him),
especially when hearing Adhan (Call to Prayer); is it a part of Sunnah or is it a Bid ^ ah
(innovation in religion)? Could you explain to us the Hadith which was related by the
Companions of the Prophet (peace be upon him) that Abu Bakr Al-Siddiq (may Allah be
pleased with him) used to kiss his thumbs at hearing the Adhan and at hearing the
Prophet's name and considered it a good act. Is this Hadith Sahih (authentic) or not?
Could you explain to us the ruling on kissing the thumbs at hearing the Adhan and at
hearing the prophet's name. May Allah reward you.

A: Kissing the thumbs at hearing the Prophet's name during Adhan, or otherwise is a Bid "ah which
has no basis in Islam. It is authentically reported that the Prophet (peace be upon him) said:
Whoever performs any act which is not based on our Shari "ah, it will be rejected, i.e. will be

rejected from whomever performs it. We do not know any basis for what has been ascribed to Abu
Bakr Al-Siddiq (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

steal

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 2; Page No. 191)

Call after Adhan

The third question of Fatwa no. 16493

Q 3: After Adhan (call to Prayer), some people say, "□ you the first of Creation",
although the Messenger of Allah is not the first human created by Allah (Exalted be He).
Is this permissible?

A: It is not permissible to say any form of Dhikr (Remembrance of Allah) out loud before or after
Adhan. It is obligatory to confine the Adhan to that which was legislated by Allah (Exalted be He).
Whoever adds anything to it is Mubtadi" (one who introduces innovations in religion). The Prophet
(peace be upon him) said: "Whoever does an act which is not in accordance with this matter of ours

(Islam), will have it rejected." and, "Avoid novelties (in religion), for every novelty is an

innovation." What is mentioned in the question is invalid, as the Messenger of Allah (peace be upon

him) is not the first human created by Allah (Exalted be He). This is false and it involves exceeding
the proper limits in honoring him (peace be upon him). The Prophet (peace be upon him) said: I "Do

not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So,
call me the Slave of Allah and His Messenger") .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 192)

Du^a" After Taslim

Fatwa no. 14791

Q: Recently, there has been heated controversy among scholars in different parts in
Bangladesh concerning diTa' (supplication) after Taslim (salutation of peace ending the
Prayer). The Imam (the one who leads congregational Prayer) makes a Du x a" while
raising his hands facing the Qiblah (direction faced for Prayer towards the Ka bah) after
the five daily obligatory prayers supplicating Allah (Exalted be He) to help them observe
and remain committed to prayers and the Ma 'mum (persons being led by an Imam in
Prayer) say "Ameen" while raising their hands and voices. In conclusion, they wipe their
faces with their hands and conclude the Du^a'. Clashes and disagreement arise among
scholars themselves and among laypeople who follow the scholars; some held the view
that it is Bid ah (innovation in religion) and others claim that it is permissible and an act
of Sunnah.

I hope Your Eminence could point out to us the truth with regard to this question,
supporting it with evidence from the Book and the Sunnah along with the views of
scholars. I hope you could also point out the proprieties and ways of Du a', besides
mentioning the situations where it is permissible to make a collective Du x a'. Thank you
very much. Your Fatwa will be very effective in settling the dispute, In sha J a-Allah (if
Allah wills). As-salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy,
and Blessings be upon you!)

A: Muslims should know the authenticity of their actions in their Salah (Prayer) and Du "a' and
whether they are authentically reported from the Messenger (peace be upon him) or innovated
Bid "ah that with the passage of time became familiar to people and they thought them of the
obligations of Din (religion) of Islam.

(Part No. 2; Page No. 193)

Muslims should also know that such Bid "ah does not entail Kufr (disbelief) and does not bring the
Muslim out of the fold of Islam and does not invalidate the Salah of whoever commits it. It is of the
Bid "ahs that have no base in religion and the Muslim is not to be rewarded for doing it, since it was
not established by the Messenger (peace be upon him). Accordingly, Muslims should not engage in
fighting and argument over it or abandon the Masjid (mosque) and the congregational Salah for it;
rather, Muslims should pray behind whoever does so informing him of the impermissibility of this
Bid "ah and that it is renounced.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 10665

Q 4: What is the ruling of Islam on reciting the Qur'an on Friday through the
microphones?

A: Specifying Fridays for the recitation of the Quran is a Bid "ah (innovation in religion) and a Muslim
has to read the Qur'an from time to time without specifying a particular day for that. Also, reciting
Qur'an loudly in the Masjids (mosques) distracts the people offering Salah (prayers).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 194)

Shaking hands after concluding Salah is considered a Bidd ah

The sixth question of Fatwa no. 16843

Q 2: More than four years ago, it was the custom of a Turkish Imam (the one who leads
congregational Prayer) to stand in the Mihrab after each obligatory Salah and greet the
persons he led in Salah. The first one comes to shake hands with him and then stands
beside him. The second one does the same and stands beside the first one. All the
persons, whatever the number of those who were led in Salah do so in sequence,
imitating the Turkish Imam. The Arab Imam, after finishing Fajr (Dawn) Prayer, shakes
hands with the worshippers as well. We advised him not to do this , but he does not
respond. Please enlighten us.

A: The regular practice of shaking hands after finishing the obligatory salah is a Bid "ah (an
innovation in religion); whether it is done between the Irnarn and the Ma'rnurns (persons being led by
hirn) or among the Ma'rnurns themselves. This act is baseless and should be abandoned, as the
Prophet (peace be upon him) stated: Whoever performs any act for which there is no sanction from

our behalf, it is to be rejected. Neither the Prophet (peace be upon him) nor any of the Rightly-
guided Caliphs are reported to have practiced such a custom. The best line of conduct to follow is
that of Muhammad (peace be upon him) and the worst of affairs are matters newly innovated in
Islam,

(Part No. 2; Page No. 195)

as every novelty is an innovation, and every innovation is misguidance.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 196)

Standing for optional Prayer on the night before x Eid

Fatwa no. 17154

Q: What is the ruling on offering Tarawih (special supererogatory night Prayer in
Ramadan) in the Masjid (mosque) on the night of ^Eid-ul-Fitr (the Festival of Breaking the
Fast)? Is this night considered the last night in Ramadan or the first night in Shawwal?

A: it is a Bid "ah (innovation in religion) to single out the night of "Eid to offer Qiyatn-ul-Layl (standing
for optional Prayer at night) to the exclusion of all other nights, whether by offering it alone or in
congregation. This was not authentically reported from the Prophet (peace be upon hirn) J who
stated: (Whoever performs any act for which there is no sanction from our behalf, it is to be

rejected.) However, if a person is accustomed to offering Qiyarn-ul-Layl, they may observe their habit

on the night of "Eid on the condition that offering Qiyarn-ul-Layl is done alone and not in
congregation. The night of "Eid is not part of Ramadan if the beginning of Shawwal is confirmed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18714

Q: After finishing salah (Prayer), some people sit for a while and before getting up, make
one long or short sujud (prostration), without Taslim (salutation of peace ending the
Prayer). What is the ruling on this Sujud?

(Part No. 2; Page No. 197)

A: This Sujud has no origin in Islam and must be abandoned, as the Prophet (peace be upon him)
said: < Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.

The prescribed Sujud is Sujud-ul-Tilawah (Prostration of Recitation) when the reader of the Qur'an
comes across one of Ayat-ul-Sujud (Qur'anic verses of Prostration), and Sujud-ul-Shukr (Prostration
of Thankfulness to Allah) when one is blessed or relieved of some personal burden or one which
affects all Muslims in general.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17633

Q: When people finish offering congregational Salah (Prayer), they say "May Allah accept
your Salah." "May Allah accept ours and all Muslims'/' the other replies. What is your
Fatwa regarding this?

A: saying "May Allah accept your salah" to another who is sitting beside him after Taslirn (salutation
of peace ending the Prayer) is notMashru" (Islarnically acceptable); rather it is Bid "ah (innovation in
Islam). The Prophet (peace be upon him) and the Companions (may Allah be pleased with them)
never did it. It was authentically reported that the Prophet (peace be upon him) stated: Whoever

introduces something into this matter of ours (Islam) that is not of it, will be rejected.!

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 198)

Fatwa no. 17978

Q: Attached are three booklets, hirz Al-Jawshan, Mujarrabat Al-Dirby and Asma" Ahl
Badr. What is the ruling on reading and working according to them? What is your advice
for whoever insists upon working according to them?

A: Having studied the booklets in question the Committee found them containing aspects of Shirk
(associating others with Allah in His Divinity or worship), innovated Du "a 's (supplications), and
Tawassul (supplicating to Allah by virtue of the status of righteous people). Accordingly, it is not
permissible to keep such booklets or work according to them; rather, they should be destroyed and
discarded in order to get rid of their evils. There are - praise be to Allah - sufficient authentic Du"a's
that benefit the Muslim. This can be found in books such as, Al-Waabil Al-Sayyib by Ibn Al-Qayyim,
Al-Kalim Al-Tayyib by Sheikh Al-Islarn Ibn Taymiyah and Al-Azkar by Al-Irnarn Al-Nawawi. There is an
abundance of good in these books, praise be to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12607

What is the scholars' opinion concerning some people who, before praying for rain, share
the price of a cow or a bull, and then take it to the top of a certain mountain in a specific
manner and slaughter the animal and afterwards they perform

(Part No. 2; Page No. 199)

Salat-ul-Istisqa" (Prayer for rain)?

A: Upon the lack of rain, it is prescribed to perform Salat-ul-Istisqa' (Prayer for rain), prayers,
charity, and the like reported acts. However, it is not an act of Sunnah to slaughter an animal etc.
This is an innovative act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 200)

The first question of Fatwa no. 16128

Q 1: What is the authenticity of al-Uns Salah (prayer)? It is performed after Maghrib
(Sunset Prayer) on the day of burying the deceased. Did the Prophet (peace be upon
him) perform such Salah, and how should it be performed?

A: Al-Uns Salah is one of the innovated Salah. It is an impermissible Bid "ah (innovation in religion)
because acts of worship are based on divine texts. None should worship Allah except through His
legislation. It was authentically reported from the Prophet (peace be upon him) that he said:
(Whoever introduces something into this affair of ours that is not of it, it will be rejected.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Al-Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 201)

Acts of Bid ah associated with funeral ceremonies

The first question of Fatwa no. 10274

Q 1: some people slaughter two or more sheep when a person dies and this is called the
dinner of the deceased. Sometimes they invite people to the dinner directly after
Maghrib (sunset) Prayer believing that this meal should not be offered later than
Maghrib. The meat may be distributed among people uncooked. Please, advise us in this
regard.

A: Preparing food by the bereaved is Bid "ah (innovation in religion), and the Salaf (righteous
predecessors) used to consider it an act of wailing. The act of Sunnah on such an occasion is that
people make food and send it to the bereaved family because they are in need of someone to
alleviate their ordeal.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 10298

Q 2: In Chad when a person is sick, people gather to slaughter a sheep or any other
sacrifice and recite Qur'an over it,

(Part No. 2; Page No. 202)

asking Allah the Lord of the Throne to cure this person. Is this permissible? Is there any
mediation between a creature and His Creator?

A: It is not permissible to gather at the place where a person is ill and slaughter a sacrifice or recite
the Qur'an seeking his recovery. There is no mediation between a creature and his Creator when
praying to be healed. It is a Sunnah to use the legal Ruqyah (reciting Qur'an and saying supplications
over the sick seeking healing) to treat the sick as well as using available medication.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth and fifth questions of Fatwa No. ( 11057 )

Q 4: After burying a dead person here, his son or relative is asked to sit near the dead
person's head when people are to leave the grave so that the dead person might
confide something to him. Is such behavior Bid ah (rejected innovation in religion)?

A: asking a relative of the deceased to sit near their head after burial is an impermissible Bid "ah.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul-

Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 5: What is the ruling on a relative of a dead person sitting beside the grave when
people leave after the burial for no more than half an hour?

(Part No. 2; Page No. 203)

A: It is an impermissible Bid "ah (innovation in religion) that a relative of the deceased sits at the
grave after burial for half an hour.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. ( 16303 )

Q: We have a variety of methods to bring reward to the deceased. For example, some of
us call religious school students to recite the Qur'an in full at home, after which the host
provides them with a meal. Does the deceased receive the reward of such recitation?

Other people participate in building religious schools and Masjids (mosques) so that their
reward might be received by the deceased. Furthermore, some heirs or relatives do
charitable acts and dedicate their reward to the deceased. Is all such behavior
permissible?

A: First, the basic principle regarding acts of worship is that they are Tawqifiy matters (bound by a
religious text and not amenable to personal opinion). Actually, reciting the Qur'an is purely an act of
worship whose reward is only for the person who recites it

thus, dedicating the reward of reciting the Qur'an to the dead is not valid

(Part No. 2; Page No. 204)

according to the soundest of two opinions of scholars. We have already issued a fatwa in this regard
stating :

Is it permissible to recite Surah Al-Fatihah or any other part of the Qur'an for the
deceased on visiting their graves? Does it benefit them?

A: The Prophet (peace be upon him) is authentically reported to have visited graves and recited
Du "a's (supplications) for the dead which he taught to his companions and which they learned from
him. For example: May you be safe, O inmates of the abodes of the believers and the Muslims, and

if Allah pleases, we shall follow you, we pray to Allah for well-being for ourselves and for you).

However, he (peace be upon him) is not authentically reported to have recited a Surah of the Qur'an
or any verses thereof for the dead, even though he visited them often. Had it been permissible, he
would have done it and would have taught it to his companions, seeking the reward, showing mercy
towards his Ummah, and fulfilling the obligation of conveying the message. In fact, The Prophet
(peace be upon him) was as Allah described him: Verily, there has come unto you a Messenger

(Muhammad /jJL^g culc oil I ^.L^) from amongst yourselves (i.e. whom you know well). It grieves
him that you should receive any injury or difficulty. He (Muhammad joJL-og oJLc qJJl L jJL^) is anxious
over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins in
order that you may enter Paradise and be saved from the punishment of the Hell-fire); for the
believers (he joJL-og oJLs -all I is) full of pity, kind, and merciful. The fact that he did not do it

even though there were reasons why he might have done it indicates that it is not permissible. His
companions (may Allah be pleased with them) knew this fact and thus followed in his footsteps
limiting themselves to learning lessons and making Du"a' for the dead on visiting them. Moreover,
they are not authentically reported to have recited Qur'an for the dead.

(Part No. 2; Page No. 205)

Thus, reciting the Qur'an for the dead is Bid "ah (innovation in religion). The Prophet (peace be upon

hirm) is authentically reported to have said: Whoever introduces anything into this matter of ours
[i.e. j Islam] that is not part of it will have it rejected.)

Second, the reward of such charitable acts done for the benefit of the deceased as substantiated by
a Shar"y (Islamic legal) evidence, such as Du "a 1 , asking forgiveness for them, charity, Hajj and
"Umrah (lesser pilgrimage) as well as paying off their debts and making up for missed Sawm (Fast),
will be received by them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 16314

Q: Here in the valleys of Tihamah, Qahtan and Khawlan, we have some traditions that are
known as Al-Harasiyyah. If a person is killed and people do not know who the killer was,
men guard the murdered person on the first night of their death before enshrouding or
burying him. The deceased is taken far away from people, and while he is being guarded
he utters his name and the name of the person who killed him. This ends the problem,
after which reconciliation is made between the tribes. Is it true that the murdered
person speaks? Is this the deed of Satan and Jinn? Please answer us so that people can
be warned against this.

A: What is mentioned in the question has no origin in Shari "ah (Islamic Law), rather it is
(Part No. 2; Page No. 206)

the deed of Satan, and it is impermissible for Muslims to practice this. Manslaughter is proven by the
establishment of legal evidence such as confession, existence of upright witnesses, or applying
Lawath (circumstantial evidence) in case of Qasamah (exoneration from an accusation of murder by
swearing fifty oaths).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 16343

Q 1: Here in Ouargla, when someone dies, his family slaughters one of their sheep on the
next day. What is the ruling on this? Does the reward of slaughtering it reach the
deceased? What are the things that benefit the deceased?

A: slaughtering for the deceased after burial is an act of Bid "ah (innovation in religion) for which
there is no evidence in the Qur'an and the Sunnah. Taking the price of the slaughtered sheep from
the property of the deceased is doing injustice to the heirs and is an unjust consumption of people's
money. Its reward will not be credited to the deceased as it is unlawful and its price is unlawful too.
according to evidences, what benefits the deceased is making Du"a' (supplication), giving Sadaqah
(voluntary charity), and performing Hajj or "Umrah on their behalf.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 2; Page No. 207)

The first question of Fatwa no. 17976

Q 1: In Algeria when a man dies, his wife wears a white dress and does not take a hath
or change her clothes until the next Wednesday night following the husband's death. Is
this correct? Is she permitted to go out when necessary, such as to visit a sick person or
to attend a wedding, on the condition of not spending the night out of the house?

A: A woman whose husband dies must avoid displaying her adornments, whether on her body or
clothes, during the period of Tddah (woman's prescribed waiting period after widowhood), which is
four months and ten days. During this period, she should wear plain clothes not intended to adorn,
but there is no restriction on the color. Also, she must avoid perfume, kohl (antimony powdered
eyeliner), jewelry, and remain in her deceased husband's home. There is no objection to bathing and
changing her clothes as needed. Moreover, there is no harm in going out when necessary, or to go to
court or to the hospital. She is permitted to wear perfume when she makes Taharah (ceremonial
purification) from menstruation. As for going out to visit her relatives, for example, or to attend a
wedding or similar occasions, this is not permissible because the Prophet (peace be upon him) said
to a widow: Stay in your house till the term (Tddah) lapses.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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ibn Baz

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(Part No. 2; Page No. 208)

Fatwa no. 19236

Q: Attached for Your Honor is a paper submitted by one of the Muslim brothers from
Sudan asking about the ruling on distributing and hanging it in gathering places. He
mentioned that it is being circulated and that the people who publish it claim that it
protects a person from Jinn and guards them against diseases. They also claim that it
was dictated by the Messenger of Allah (peace be upon him). Based on this, we hope
that Your Honor will read it and issue your recommendations about it to all Muslims. We
also hope that you will provide us with a copy of your reply. May Allah benefit Muslims
through you and reward you. The paper reads: "Bismillah Al-Rahman, Al-Rahim (In the
Name of Allah, the most Gracious, the most Merciful). This is a message from Muhammad -
the Messenger of the Lord of all worlds - to whomever exists in this life among people,
righteous servants and whoever offers good, □ Most Gracious. To continue, both you and
we have the free choice in truth, thus you are either an infatuated lover, a dissolute
aggressor, or an unjust guardian,. This is Allah's Record speaking about us with truth. We
were recording what you used to do. Our Messengers (angels) record all of that which
you plot. Leave the owner of my letter and go to the idolaters and whoever claims the
existence of another god with Allah. There is no Deity but Him Everything will perish save

His Face. His is the Decision, and to Him you (all) shall be returned, and you shall win (Ha-Mim),

and your enemies will not be supported, Ha-Mim.> {'ATn-Sin-Qaf. [These letters are one of the

miracles of the Qur J an, and none but Allah (Alone) knows their meanings]. Allah's Enemies have

been scattered, and Allah's Proof has been reached, and there is neither power nor
strength except with the support of Allah <So Allah will suffice you against them. And He is the

All-Hearer, the All-Knower.} .

(Part No. 2; Page No. 209)

A: This message that is attributed to the Prophet (peace be upon him) is false and innovated. It has
no origin in neither Allah's Book, nor the Sunnah (Whatever is reported from the Prophet) of His
Prophet (peace be upon him). Moreover, it is one of the lies and delusions of impostors and
charlatans which they use to capture the minds of common laymen and naive people and distract
them from their Islamic duties. Moreover, hanging this circular in houses and at places of gathering
believing that it protects one from Jinn and shields them against diseases is a fraudulent superstition.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fifth and ninth questions of Fatwa no. 18805
Q 5: What is the ruling on the following issues?

1- asking other people in the Masjid (mosque) to recite al-Fatihah after each obligatory
Salah with the intention of seeking a cure for someone

2- reciting Surah Ya-Sin at home for three days for the sake of the deceased

3- supplicating loudly while following the funeral procession

4- celebrating the events of Mawlid (the Prophet's birth day) and Hijrah (Prophet's
migration to Madinah) in the Masjid

5- holding a commemoration at the end of the first week of one J s death

A: All these things count as Bid "ah (innovation in religion) which should

(Part No. 2; Page No. 210)

be abandoned and prohibited. The Prophet (peace be upon him) said: He who did any act for which
there is no sanction from our behalf, that is to be rejected.) and <every novelty is an innovation, and
every innovation is misguidance.)

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Q 9: In Yemen, when people want to know the state of the dead in his grave, they bring
a man or woman whom they call Musaffal or Musaffalah. The person enters a dark room
on condition that he hears no sound or movement around him. People say, he gets down
into the grave where the deceased informs him whether he is in good or bad condition.
What is the ruling on this practice, bearing in mind that they say permissible words such
as, he is a religious man or he stole something or treated someone unjustly?

A: This is an invalid and evil practice which is from the promptings of Satan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 20619

Q 2: Before the Adhan (call to prayer), Al-Mu'adhin (A caller for prayer) recites this
Ayah:

(Part No. 2; Page No. 211)

And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)/' and

then stands firm (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does
righteous deeds, and says: "I am one of the Muslims." He repeats every phrase twice and

adds "come to best of actions" and he also does this in the Iqamah (call to start the
Prayer).

A: No Dhikr (Remembrance of Allah) or Qur'an is to be recited before Adhan or any act of worship
because this was not reported from the Prophet (peace be upon him). A Muslim must limit himself to
the wordings of Adhan which are authentically reported from the Prophet (peace be upon him) which
is the Adhan Bilal recited in Madinah. It consists of fifteen phrases: Saying, "Allah Akbar" (Allah is the
Greatest) in the beginning four times. The testimony of "Ashhadu Anna La Ilaha Illal Allah" (There is
no god but Allah) twice. "Ashhadu Anna Muhammadan Rasoulullah" (The testimony that Muhammad
is the Messenger of Allah) twice. "Hay "Ala Al-Salah" (come to Salah) twice. "Hay "Ala Al-
Falah" (Come to success) twice, (and says after them in the Adhan of the Fajr (Morning prayer): "Al-
Salah Khair men Al-Nawm" (Salah is better than sleep) twice). Saying, "Allah Akbar" (Allah is the
Greatest) twice. And "La I Ilaha Ilia Allah" (no god but Allah) once.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

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ibn Baz

(Part No. 2; Page No. 212)

The second question of Fatwa no. 19689

Q 2: a small card containing a DiTa 1 (supplication) and blessings sent over the Prophet
(peace be upon him) was distributed in Al-Haram Al-Makky by a person who keeps
placing such cards on the shelves or distributing them among people in the Haram. I have
obtained one of these cards after the said person put it in front of me.

The Du'a 1 contained in this card reads: "Bismillah Al-Rahman, Al-Rahim [In the Name of
Allah, the Most Gracious, the Most Merciful], O Allah! Send peace and blessings upon our
master Muhammad (peace be upon him) by virtue of which I am granted self-confidence,
contentment; my task is eased for me; my aims fulfilled; my sins forgiven; my mention
exalted; my afflictions removed; my distresses relieved; my poverty turned into
richness; my life prolonged and my grave enlightened.

A: This card in which Salah (Prayer) over the Prophet (peace be upon him) is mentioned in such a
manner is innovated, and neither the Qur'an nor the Sunnah of the Prophet provide evidence to
support it. Subsequently, it should be neglected and should not be recited, as the Hadith reported on
the authority of "Aishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon
him) said : He who innovates things in our affairs for which there is no valid (reason) (commits sin)

and these are to be rejected. (Agreed upon by Al-Bukhari and Muslim), and this is the exact wording

of the narration reported in Sahih Al-Bukhari. Invoking peace and blessings upon the Prophet (peace
be upon him) is a kind of Du "a' (supplication) which, in turn, is considered "Ibadah (worship). In light
of this, it should be said that all worships are Tawqifiy (bound by a religious text and not amenable to
personal opinion) i.e. they are not practiced unless there is evidence from the Qur'an or the Sunnah
in their support. Related to that is the Hadith reported on the authority of Ka "b ibn 'Ujrah (may Allah
be pleased with him) that when the Companions asked the Prophet (peace be upon him) how they

could pray for him

(Part No. 2; Page No. 213)

he said, "Say 'O, Allah! Send prayers upon Muhammad and the family of Muhammad, as You sent
prayers upon Ibrahim and upon the family of Ibrahim. You are indeed the Praiseworthy and the
Glorious. 0 Allah! Bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the
family of Ibrahim. You are indeed the Praiseworthy and the Glorious. (Agreed upon by Al-Bukhari and

Muslim).

It is therefore incumbent upon a Muslim to restrict himself to the authentic supplications, as all
goodness is to be found in them, and to avert others which are groundless in terms of the Qur'an and
the Sunnah of the Prophet. Indeed, that is better in order to protect his religion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 2; Page No. 214)

Bid ah (innovation in religion) committed during Hajj

Fatwa no. 20551

Q: Some people, after finishing washing the dignified Kabbah, seek blessings and cure by
taking the remaining water. They also take the leaves of the sweepers made from palm
leaves that are used to sweep the Kabbah's floor. Furthermore, they cut off a piece of
the thread used in covering the Ka bah seeking blessings from it. What is the ruling on
these acts?

A: It is impermissible to do these acts, as there is no evidence that affirm them and they may lead to
committing Shirk (associating others with Allah in His Divinity or worship). However, you are
prescribed to face the dignified Ka"bah when performing Salah, to make Tawaf (circumambulation
around the Ka "bah) and to have respect for it without exceeding the proper limits nor committing
bid "ah.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

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The first question of Fatwa no. 12712

Q 1: What is the ruling on what some Muslims do nowadays when performing the
obligatory act of Hajj at Makkah Al-Mukarramah. Before they leave their homes for Hajj,
they slaughter goats etc., and prepare food. They also celebrate lavishly their return
from Hajj, especially on the first Jumu'ah (Friday) Prayer after returning from Hajj.

(Part No. 2; Page No. 215)

At these celebrations, drums are beaten and people dance, and there is free intermixing
of men and women. Does this conform with SharPah (Islamic law)? Please enlighten us
with your written answer so that we can distribute it among Muslims. May Allah provide
you with all support to protect Islam everywhere.

A: All that is mentioned in the question regarding celebrating the occasions of traveling to or
returning from Hajj in a way that involves drums, pipes, singing, or free intermixing of men and
women is Haram (prohibited), as it involves many evils and Munkar (acts which are unacceptable or
disapproved of by Islamic law and Muslims of sound intellect).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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rman

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■

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Fatwa no. 20509

Q: Certain habits which relate to pilgrims who go for their first hajj are spread in our
town, people call such a pilgrim "Surur" while their family practice some customs before
and after Hajj.

As for habits that people follow before the pilgrim's return from Hajj:

1- Female relatives and neighbors of the pilgrim gather at the latter's home and have an
evening of entertainment. They sing in a loud voice that may be heard by men. Not only
that, but sometimes the foregoing involves free intermixing (of men and women) as well.

(Part No. 2; Page No. 216)

Such gathering takes place the night before the first day of ^Eid-ul-Adha (the Festival of
the Sacrifice) and two nights following it. This habit is called Al-Madrihah or Al-Durhah.

2- A new bed is prepared especially for the pilgrim and used only by them.

As for habits that people follow after the pilgrim's return from Hajj:

1- Firing weapons as a manifestation of showing joy for the return of the pilgrim.

2- Putting a green flag on the house of the pilgrim as a sign that they have returned
safely.

What is your opinion regarding the foregoing? Provide us with your beneficial answer
please. May Allah reward you.

A: All these habits which are practiced before and after the arrival of the pilgrim are considered
Munkar (acts which are unacceptable or disapproved of by Islamic law and Muslims of sound
intellect). They are all Hararn (prohibited) customs that Muslims are not allowed either to participate
in or to accept. They are just acts of Jahiliyyah (pre-Islamic time of ignorance) that Muslims have to
forbid and abandon, as it is reported that the Prophet (peace be upon him) said: Whoever does an

act that does not conform to our Din (religion), will have it rejected.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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Chairman

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 217)

Bid ah of Du"a'

The first question of Fatwa no. 14464

Q 1: Is it true that the number of Rak^ah (unit of Prayer) of Tahajjud (optional late night
Prayer) is conditional for accepting Du*a"? For example: saying "Guide us to the Straight
Way" 1111 times after praying eight Rak x ah for a week and the supplication will be
answered, In sha'a-Allah (if Allah wills), or saying "Verily, His Command, when He intends
a thing, is only that He says to it, "Be!" - and it is!" 2000 times after offering ten Rak^ah
at night and asking Allah (Exalted be He) to grant us whatever we want and take away
whatever we do not want, and the supplication will be answered, In sha'a-Allah.

A: the greatest reasons for having one's Du "a' answered are: Taqwa (fearing Allah as He should be
feared). Allah (Exalted be He) says: Verily, Allah accepts only from those who are Al-Muttaqun (the

pious). > Food, drinks, and clothes should be from lawful income. It was authentically proven that the

Prophet (peace be upon him) said to Sa "d (may Allah be pleased with him) "If you earn your money

lawfully , your supplication will be answered." Among the reasons for having the Du"a' answered

are: raising up the hands, paying great attention to the

(Part No. 2; Page No. 218)

times and places when Du"a' will be answered. On the other hand, repeating the Ayahs (Qur'anic
verses) mentioned in the question is not a condition for answering the invocation, it is an act of
Bid "ah (innovation in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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First question of Fatwa no. 14468

Q 1: One school day, while the teacher was explaining the lesson, he said: "La ilaha ilia
Allah "there is no deity but Allah'." One of the students then said: "That is true." The
teacher then told him that saying so is a Bid ah (innovation in religion).

Is this correct? May Allah reward you with the best.

A: Neither the saying of the teacher nor that of the student referred to in the question is Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first and second questions of Fatwa no. 15391

Q 1: After finishing the ^Asr (Afternoon) Prayer, we are used to sit in the Masjid
(mosque) around a shaykh who would recite the Qur'an

(Part No. 2; Page No. 219)

and then say Du a' (supplication). What is the ruling on saying Du^a" after reciting the
Qur'an?

A: saying Du "a' after reciting the Qur'an and observing this is a Bid "ah (innovation in religion) that
has no basis in religion. There is no problem, however, if the shaykh sometimes says Du"a' without
observing this as a habit.

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Q 2: What is the ruling on reciting supplication after performing the Salah (prayer) with
the Imam (the one who leads congregational Prayer)?

A: Reciting supplications in a group with the Imam, or pronouncing Ta'rnin (saying: "Amen" after
reciting supplication) when he finishes supplicating after Salah is an impermissible act of Bid "ah
(innovation in religion). As for a person reciting supplications in private in a low voice, that is
permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdullah ibn
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"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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Fatwa no. 15661

Q: I am sending you this letter to consult you and get your opinion on the attached
Du x a" (supplication). I heard this Du^a" ten years ago and used to read it before a lot of
people, who asked me about who reported it, its Sanad (chain of narrators), who
transmitted it, and who ranked it as Sahih (authentic). I asked people of knowledge
about this Du^a", but found that none have heard of it or know its Sanad.

(Part No. 2; Page No. 220)

After traveling from the Levant (the region covering Syria, Lebanon, Jordan, and
Palestine) to America, I met a benevolent person, who recommended this Du^a" and
entrusted me with a hundred copies of it to distribute among the Muslims living there.
However, I did not carry out his request because I suspect the authenticity and Sanad
of the Du'a 1 , and have not been able to find anyone who says it believing in its
authenticity. That is why I am enclosing a copy of this Du*a', asking Allah to receive an
answer about its Sanad, degree of authenticity, who reported it, and who uses it
believing in its authenticity. I hope Allah (the Most High, the All-Powerful) will guide us to
what pleases Him. It was reported that the Prophet (peace be upon him) was sitting in
his council when Jibril (peace be upon him) came and said, "□ Muhammad, your Lord
sends you greetings and gives you special salutation and honor. He says to you, 'I would
like to give you a present which I have not given to anyone before you or after you. 1 The
Prophet (peace be upon him) said, "What is this present, □ my brother Jibril?" The latter
answered, "A blessed Du x a"; whoever says it once during their lifetime, writes it, wears
it, or carries it, they will have the reward of saying Tasbih (glorification of Allah - may He
be Exalted) for nine hundred years, their sins will be forgiven even if they were as much
as the foam of the sea, and they will be free from their sins as newborn babies. Whoever
wants to see you in their sleep should read it and sleep and they will see you. If a person
is sick and this Du^a" is said over them, they will be cured by the Will of Allah (Exalted be
He). For the readers of this Du x a", if they are afraid of someone, Allah will save them
from their harm; if they are poor, Allah will enrich them from His Bounty; and if they are
traveling, they will be safe in their travel. If a person suffers severe pain and writes the
Du^a" with musk and saffron in a clean vessel

(Part No. 2; Page No. 221)

then drinks it, Allah will cure them from this sickness. If it is written on a paper and
placed in the shroud of a dead person, that person will respond to the questions in the
grave easily, will be saved from the punishment in the grave, and Allah will resurrect
them on the Day of Resurrection with a thousand angels carrying them to the Sirat (the
bridge over the Fire). If something is stolen or lost from a person, let them perform
Wudu" (ablution), offer two Rak^ahs (units of Prayer), recite in each Rak^ah Surah Al-
Fatihah and Al-Iklas and after concluding the Salah (Prayer) read this Du*a', Allah
(Exalted be He) will then restore the lost or stolen thing. If they are illiterate, they
should place the Du^a" between their hands and say, 'O Allah! By the right of this Du^a",

restore to me my lost thing and fulfill my need 1 and then mention their need. Whoever
reads it once during their lifetime, the angels will hear them and ask Allah to forgive
them." It was reported from the Prophet (peace be upon him) that he stated, "Whoever
reads this Du'a 1 and underestimates it and does not believe in it, I have nothing to do
with them; and whoever refrains from distributing it among the Muslims, Allah will punish
them severely on the Day of Resurrection." Also, the Prophet (peace be upon him) used
to recite this Du'a 1 whenever he wanted to fulfill a need or intended war. Whoever
suspects this Du'a 1 might be harmed. Abu Bakr Al-Siddiq (may Allah be pleased with him)
said about this Du'a 1 : "The Prophet (peace be upon him) advised us to memorize this
Du x a' so that we would see him in our sleep when we read it." x Umar ibn Al-Khattab
(may Allah be pleased with him) said, "The blessing of this Du*a' led to the spread of
Islam." *Uthman (may Allah be pleased with him) said, "I memorized the Qur'an by the
blessing of this Du a'." AW ibn Abu Talib (may

(Part No. 2; Page No. 222)

Allah be pleased with him) said, "Whoever memorizes this Du^a" will have a face shining
as a full moon on the Day of Resurrection and will enter Jannah (Paradise) without being
called to account." Al-Hasan Al-Basri (may Allah be pleased with him) said, "The Prophet
(peace be upon him) stated that this Du x a' gives merits and rewards that none can
count save Allah (Exalted be He). Whoever reads this Du^a" once during their lifetime,
Allah will send one hundred thousand angels when they are being lowered to the grave;
each angel will carry a dish of light full of whatever they desire. The angels will say: 0
Servant of Allah! Do not be afraid, we will be with you until the Day of Resurrection and
your grave will be one of the gardens of Jannah. Allah (Exalted be He) states: I feel shy
to punish whoever reads this Du a" and carries it to their grave." Jibril (peace be upon
him) said, "This Du x a' was written on the corners of the x Arsh (Allah's Throne) five
hundred years before creating the world. Whoever believes in this Du*a' and reads it,
whether at the beginning, middle, or end of the month, Allah (Exalted be He) will create
seventy thousand angels under the Arsh. Each angel will have a tongue speaking a
different language, and all of them will continue to glorify Allah and ask forgiveness for
the reader of this Du x a". Whoever reads this Du x a" over the shroud of a dead person,
Allah (Exalted be He) will send seventy thousand angels carrying cups of light in their
hands. The cups will be full of four colors of the drink in Jannah; and there will be a paper
on each cup sealed and written on it: A present from Allah (Exalted be He) to so and so,
the reader of this Du a'. The Messenger of Allah (peace be upon him) said: 0 brother
Jibril! Would my Ummah (nation) have all these rewards?

(Part No. 2; Page No. 223)

Jibril (peace be upon him) said: And even more. 0 Muhammad! Whoever reads this Du*a"
once in their lifetime will have rewards equivalent to those of the Awliya 1 (pious people),
ascetics, worshippers, as well as those who are patient, grateful, and beg Allah's
Forgiveness."

He meant this following blessed Du^a":

In the Name of Allah, the Most Gracious, the Most Merciful

In the Name of Allah, the Light. In the Name of Allah, Light upon Light. Praise is due to
Allah, the Planner of affairs. Praise is due to Allah Who created light, and talked to Musa
(Moses) on Al-Tur Mountain. Praise is due to Allah Who is spoken of with respect, and
Who is famous for His Honor, and Who deserves thanks both in happiness and sorrow.
Praise is due to Allah Who created the heavens and the earth and made the darkness

and the light. Then those who disbelieve equate [others] with their Lord. Kaf- Ha-Ya-
"Ain-Sad. Ha-Mim. "Ain-Sin-Qaf. You (Alone) we worship, and You (Alone) we ask for help
(for each and everything). □ Ever-Living! □ Self-Subsisting and Supporter of all! I seek
Your help. Allah is most Gracious and Kind to His Slaves. He gives provisions to whom He
wills. And He is the All-Powerful, the All-Mighty. □ Self-Sufficient, Who is Free of all needs
by Your Power over everything! Forgive me all my sins, and do not call me to account for
anything, You are the Omnipotent. In Your Hand is the good. Verily, You are Able to do
all things. Glorified be Allah; praise is due to Allah, there is no deity but Allah, Allah is the
Greatest, and there is neither might nor power except with Allah, the Most High, the
Most Great. By Your Mercy, □ Most Merciful!

A: This Du "a 1 , which is mentioned in the question, is rnubtada' (innovated).
(Part No. 2; Page No. 224)

Regarding encouragement to circulate it and the promises given as consequences for saying and
circulating it, they are all false promises. In fact, this Du'a' should be rejected and its circulation
should be prevented. And Allah knows best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 16110

Q: Your Honor, would you please examine the paper attached to this letter and explain
how correct the following invocations are and whether they were reported from the
Messenger (peace be upon him)? In fact, a female teacher who wrote this paper wanted
to share a good deed with her colleagues hoping for reward from Allah. The text reads:
"It gives the administration pleasure to share this invocation with its staff to be read
every night in the blessed month of Ramadan after Fajr (Dawn) Prayer. We wish you all
success!

1- Reciting Surah (Qur'anic chapter) Al-Fatihah one time.

2- Reciting Surah Al-Nas one time.

3- Reciting Surah Al-Falaq one time.

4- Reciting Surah Al-Ikhlas one hundred times.

5- Reciting Ayat-ul-Kursy (the Qur J anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255)
one time.

(Part No. 2; Page No. 225)

6- Then the following supplication:

O Allah! The One Who reminds people of favors and is not to be reminded; Possessor of
Majesty and Honor; Bestower of favors and blessings! O Allah! I supplicate to You by
Your greatest Manifestation on this night of this blessed month of Ramadan and by
virtue of my recitation of the Qur'an to remove covert and overt afflictions, plague,
difficulties and diseases from us with whatever and however You will. Indeed, You are
over every thing Competent.

□ Allah! I supplicate to You by Your bounty and by virtue of the secret of Your Prophet
Muhammad and the secret between You and him that You safeguard us from every
oppressor, dissolute and stubborn envier.

O Allah! Do not give authority over us to one who does not fear you, nor will he be
merciful with us.

O Allah! Remove covert and overt afflictions, plague and ordeals from us with whatever
and however You will. Indeed, You are over all things Competent. Facilitate for us every
difficult matter and grant us victory over the unjust people by virtue of 'Subhana
Allah 1 (glory be to Allah), 'Al-hamdu lillah 1 (praise be to Allah), Allahu Akbar (Allah is the
Greatest), 'La Ilaha Ilia Allah 1 (there is no god but Allah), and 'la hawla wa la quwwata
Ilia billah Al- x Aly al- x Azhim' (there is no might and no strength but in Allah, the High, the
Greatest). I supplicate to You by the key of the secrets of Al-Fatihah on behalf of the
soul of the Noble Prophet, his virtuous wives as well as the souls of his household and all
his Companions. Then, Al-Fatihah is to be recited in its entirety. We hope that Your Honor
will verify the soundness of these supplications

(Part No. 2; Page No. 226)

so that your answer will help the colleagues of this woman and convince her and stop
circulating this paper. May Allah bless you, enable you to do good deeds, and grant you a
good end!

A: A Muslim's deeds must be entirely in compliance with the Sunnah of the Prophet (peace be upon
him); however, many of the supplications mentioned above include matters that are Bid "ah
(innovation in Isalm). The acts of Bid "ah in this supplication include, reading Surah Al-Iklas one
hundred times, supplicating Allah by virtue of the secret of the Prophet and the secret between Allah
and His Prophet, and other matters of Bid "ah. Therefore, it is not permissible for a Muslim to
supplicate Allah in the manner mentioned in this letter. Moreover, specifying a particular supplication
for every night in Ramadan is not of the Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The fifth question of Fatwa no. 16127

Q 5: Is it permissible for the Imam (the one who leads congregational Prayer) to make
Du x a" (supplication) for the Ma'mums (persons being led by an Imam in Prayer) after any
Salah (Prayer) as they respond by saying "Amen" while the Imam is sitting in the mihrab?

A: the Du "a' of the Irnarn after Salah and the Ma'rnurns' saying "Amen" is a Bid "ah (innovation in
religion). Each person should make Du "a' individually without raising their voices or

(Part No. 2; Page No. 227)

hands.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The second question of Fatwa no. 16405

Q 2: The Messenger of Allah (peace be upon him) said: Every innovated act is Bid "ah

(innovation in Islam) and every Bid "ah is deviance and every deviance is in Hell. Is the act of

"Umar ibn Al-Khattab (may Allah be pleased with him) when he gathered people to offer
Salah Al-Tarawih (voluntary night prayer) in Ramadan behind one Imam a type of good
Bid^ah? Is there a good and a bad Bid^ah?

A: The act of "Urnar gathering people to perform Salah behind one Imam is an extension to the
Prophet's Sunnah. The Prophet (peace be upon him) did so during Ramadan when he offered Salah
and people followed him, then in the second and the third night their number increased. The Prophet
did not come out on the fourth night for fear that it would become obligatory on the Muslims.
However j when the Prophet (peace be upon him) passed away, and with him the fear of this Salah
becoming obligatory on the Muslims, "Umar (may Allah be pleased with him) decided to gather the
people to offer Salah behind one Imam and revive this Sunnah. As for his saying "It is a fine Bid "ah"
i.e. to revive Salah Al-Tarawih which the Prophet (peace be upon him) performed, this does not
mean it was an innovation in Islam.

(Part No. 2; Page No. 228)

Scholars explain that Bid "ah in this context has a linguistic meaning which differs when used in legal
terminology.

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and Companions!

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Fatwa no. 17339

Q: I found a photocopied paper claiming that Lady RatTah Al-^Adawiyyah used to say
this Du'a 1 (supplication): "□ Allah, if You know I worship you out of my desire for Your
Jannah (Paradise), deprive me of it. If You know I worship You for fear of Your Hell-fire,
torment me in it;" Is this saying permissible in Islam? What is the ruling on whoever says
this Du a"?

A: This Du "a' was not rGported by the Prophet (peace be upon him) or any of his Companions (may
Allah be pleased with them). It is just a famous Du'a 1 reported by Sufis; it is considered an
aggressive Du "a 1 , for it contradicts the Nas (Islamic text from the Qur J an or the Sunnah), such as His
Saying (Exalted be He): Is one who is obedient to Allah, prostrating himself or standing (in prayer)

during the hours of the night fearing the Hereafter and hoping for the Mercy of his Lord (like one
who disbelieves)? He (Glorified be He) said about the prophets and righteous people:

(Part No. 2; Page No. 229)

Verily , they used to hasten on to do good deeds, and they used to call on Us with hope and fear,

and used to humble themselves before Us. Allah (Exalted be He) has created Jannah and promised

it to the pious; He has also created Hell-fire and promised it to the Kafirs (disbelievers). He informed
us of the blessings of Jannah and the torment of Hell-fire, to encourage and admonish His servants.
Therefore, the Du "a' in question should be abandoned.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

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ibn Baz

Fatwa no. 16964

Q: Many people believe in superstitions. Bid x ah (innovations in religion) and live in the
gloom of ignorance. Some of them come to perform Hajj and recite the following
Du x a' (supplication) after offering Tawaf (circumambulation around the Kabbah) and
visiting Al-Madinah Al-Munawarah. Some scholars say that this Du^a" is an act of shirk
(associating others in worship with Allah) and Kufr (disbelief), and Allah knows best. We
hope that you would provide us with the correct answer. May Allah bless you in the
worldly life and the Hereafter.

The text of the Du x a' is as follows: "(□ Allah) Cause me to die as a Muslim (the one
submitting to Your Will), and join me with the righteous by Your Mercy, □ Most Merciful
of those who show mercy.

(Part No. 2; Page No. 230)

We are your delegate and visitors, □ Messenger of Allah. We have come to fulfill your
right, be blessed by visiting you, and seek the intercession for what has burdened our
shoulders and darkened our hearts, for there is no intercessor for us but you, and there
is no hope for us except at your door, so seek forgiveness for us, intercede for us before
your Lord and ask of Him to answer all our demands and to gather us with His righteous
servants, scholars and workers. □ Allah, I ask of and turn to You by the support of Your
Prophet; our master Muhammad, the Prophet of mercy. □ Messenger of Allah, I turn to
my Lord by you to meet my need, 0 Allah accept his intercession for me, and peace and
blessings be upon the best of his creatures our master Muhammad, his family and all his
Companions".

A: This Du "a' denotes a great deal of ignorance, and whoever recites it will fall into serious trouble,
for the Shirk and Bid "ah-related words included. Therefore, you should abandon this Du"a' or any
similar invented Ad "iyah (plural of Du "a'). Moreover, it is impermissible to recite this Du"a' either
after offering the Tawaf or visiting (the Prophet's Mas j id) or any thing else. The Prophet (peace be
upon him) taught his Ummah (nation) the etiquette of making Du"a', thereby blocking the means to
Shirk and Bid "ah, and this surely suffices whoever Allah (Exalted be He) has guided to abide by the
course of the Prophet (peace be upon him) and to adhere to the purified Shari "ah (Islamic Law). Yet,
intercession was asked from the Messenger (peace be upon him) during his worldly life, and will also
be requested on the Day of Resurrection when the believer will ask him to do so. However, doing this
after his death or before resurrection is impermissible; rather it is an act of Shirk, and Allah knows
best.

(Part No. 2; Page No. 231)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 18744

Q: In Egypt, some religiously committed young people recite a Wird (portion of Qur'an
recited with consistency) named "Wird Al-rabtah". The Wird is recited in the following
manner: The young man recites the following Ayah (Qur'anic verse) Say (O Muhammad

yoJL^g o-Az qJJl ,_sJL^) : "0 Allah! Possessor of the kingdom pauses for a while during which he

visualizes the image of a knowledge seeker, caller to Islam or a scholar he loves and then
says: "□ Allah! If You know that these hearts are united in Your love and have met for
the purpose of calling to Islam, strengthen our unity, make our love permanent, guide us,
open our breasts by means of an increase of faith, putting our trust in Allah well, help us
know You and grant us the honor of dying as martyrs for Your cause for You are the
protector, and Excellent is the helper." This Wird is recited immediately after reciting
Adhkar (invocations and Remembrances said at certain times on a regular basis) of the
day and night. They see that one of the rights of brotherhood in Allah is to recite this
Wird. We explained to them that there is no evidence that affirms this act and that
reciting it regularly, especially along with these prescribed Adhkar, comes under the
heading of Bid ah. Rather, they claim that this Wird contains no sin nor causes severing
the ties of kinship, but it is recited as a way of supplicating for one's brother in his
absence.

(Part No. 2; Page No. 232)

Please tell us the ruling on reciting this Wird regularly, may Allah reward you with the
best!

A: Reciting this Wird is baseless and counts as Bid "ah. It should be abandoned as the Prophet
(peace be upon him) said. Whoever introduces in our matter i.e. religion something that does not

belong to it, will be rejected. Furthermore, it is impermissible to visualize an image of an absent

person as it counts as a satanic act. Satan takes the form of the person whose image is visualized to
distract them from religious matters. Therefore, this act must be discontinued and prohibited. And
Allah knows best.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The eleventh question of Fatwa no. 18762

Q: We have a Mushaf (copy of the Qur'an) at the administration of Education in Shaqra 1 ,
and on the hack cover page of the Mushaf there is a supplication which reads as follows:
'O Allah, send the reward of what we have recited to the soul of Muhammad (peace be
upon him) and other souls'. According to what has been mentioned on P. 524 attached
with these questions, and according to what some people in our administration say, it is
not permissible to give the reward of recitation to the souls of the dead. Please advise;
should we use it or not and only read the supplication for the reciter without the souls of
the dead?

A: It is not permissible to use these words either at the end of

(Part No. 2; Page No. 233)

recitation or in any act, because it is not authentically reported from the Prophet (peace be upon
him). It is an innovated supplication and the Prophet (peace be upon him) stated: Whoever

performs any act for which there is no sanction from our behalf, it is to be rejected.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 18785

Q: There is an attached paper including a DiTa 1 (supplication), which is distributed by
some people. We hope you will look at its contents and indicate whether they are
authentic or not, may Allah preserve you!

Bismillah is our door; Tabarak is our walls; Ya-sin is our ceiling; Kaf- Ha-Ya-'Ain-Sad is our
sufficient mean; and Ha-Mim "Ain-Sin-Qaf is our means of protection. Allah will suffice you
against them. And He is the All-Hearer, the All-Knower. The curtain of the x Arsh (Allah's
Throne) is let down on us and the Eye of Allah is looking to us. By the Power of Allah, we
will not be defeated. And Allah encompasses them from behind! Nay! This is a Glorious
Qur'an. Allah is the Best Protector and He is the Most Merciful of those who show mercy!

In the Name of Allah, the Most Gracious, the Most Merciful. Say (□ Muhammad peace be
upon him): "He is Allah, (the) One." There is none comparable to Him. Let not those who
show no mercy rule over us. Do not make us in need of anyone, and spare us from
needing anyone, by the merit of (In the Name of Allah, the Most Gracious, the Most
Merciful). Say (0 Muhammad peace be upon him): "He is Allah, (the) One." 0 Allah! Spare
me from what upsets me from the affairs of the world and Din (faith).

(Part No. 2; Page No. 234)

Glory to Allah, the Eternal. Glory to Allah, the One and the Only. Glory is due to Allah, the
Independent and the Everlasting. Glory is due to Allah Who has never had a spouse or a
son, Who raised the heavens without any pillars, and Who expanded the earth on water.
Glory to Allah Who created the creation and knows its exact number. Glory to Allah Who
distributed provisions and forgotten none. Glory to Allah Who begets not, nor was He
begotten. And there is none co-equal or comparable to Him. Do not make us in need of
anyone and let not those who show no mercy rule over us by the merit of (In the Name
of Allah, the Most Gracious, the Most Merciful). Say (0 Muhammad peace be upon him):
"He is Allah, (the) One.

A: The wording of the stated Du"a' is notMashru" (Islarnically approved) and has no origin. Thus, it
should not be said as Du "a 1 because there is no evidence supporting it, neither from the Qur'an nor
the Sunnah (whatever is reported from the Prophet). Moreover , it includes some phrases which
oppose the "Aqidah (belief), such as saying: Bismillah (In the Name of Allah) is our door; Tabarak is
our walls; Ya-sin is our ceiling, Kaf- Ha-Ya-'Ain-Sad is our sufficient tool, and Ha-Mim. 'Ain-Sin-Qaf is
our protective tool... The curtain of the "Arsh is let down on us.

Muslims are required to recite Du "a' which are Mashru " and taken from the Qur'an and the Sunnah,
and which were stated by the Salaf (righteous predecessors) in their books, such as the books
entitled "Al-Adhkar" by Al-Nawawi (may Allah have mercy on him), "Al-Wabil Al-Sayyib" by Ibn Al-
Qayyim (may Allah have mercy on him), and "Tuhfat Al-Akhyar" by his Eminence, Sheikh "Abdul-
"Aziz ibn Baz (may Allah protect him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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of Scholarly Research and lfta r

(Part No. 2; Page No. 235)

The first question of Fatwa no. 15856

Q 1: I would like to know the ruling on these sayings which many people use: "0 Face of
Allah! 0 Allah's Wrath! 0 Allah's Honor! 0 the Path of Allah and Muhammad, the
Messenger of Allah!" Also, if they go to visit a sick person and find that the patient has a
fever, they put their hands on the patient's head and say: 0 Messenger of Allah!

A: It is not permissible to supplicate to one of Allah's Attributes, like saying "0 Face of Allah". Rather,
Allah (Glorified and Exalted be He) should be supplicated and besought with His Names and
Attributes, such as by saying: "O the Merciful! Have mercy on me!" or "0 the All-Forgiving! Forgive
me!" It is not permissible to say "O Face of Allah!", "O Allah's Wrath" and the like because we do not
supplicate to the adjectives but to the One being described by these adjectives, Who is Allah
(Glorified and Exalted be He). Moreover, it is not permissible to visit a sick person and put the hand
on their head, saying "0 Messenger of Allah", because this saying entails major Shirk (associating
others with Allah in His Divinity or worship) since it denotes supplicating to someone other than Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta'

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The third question of Fatwa no. 16483

Q 3: is it permissible for us to supplicate to Allah with names other than those mentioned
in the Qur'an, such as the English word "God", which they consider as the translation of
the word Allah?

(Part No. 2; Page No. 236)

A: Allah (Exalted be He) said: And (all) the Most Beautiful Names belong to Allah, so call on Him by

them) Accordingly, Allah is to be supplicated with His established Names and Attributed mentioned in

the Qur'an, and neglecting any others of which there was no solid evidence either in the Qur'an or
the Sunnah. It is even preferable; rather Wajib (obligatory), to use the Arabic word if possible,
because it is the language of the Qur'an and the Sunnah. However, if this is not within ability, it may
be said in the language spoken by the said person, for Allah (Exalted be He) says: Allah burdens not

a person beyond his scope.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 12244

Q: What is the ruling on some people who say Takhir (saying: "Allahu Akhar [Allah is the
Greatest]") after Salah loudly and collectively?

A: saying Takbir collectively after congregational prayer or at other times is impermissible as it is an
act of Bid "ah (innovation in religion). It is permissible to remember Allah (Glorified and Exalted be
He) sub-vocally and each on his own

(Part No. 2; Page No. 237)

by Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]"), Tasbih (saying: "Subhan Allah
[Glory be to Allah]"), Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), reciting Qur'an, and
Istighfar (seeking forgiveness from Allah) acting upon the saying of Allah (Exalted be He): {O you

who believe! Remember Allah with much re me rnbrance.} {And glorify His Praises morning and

afternoon [the early morning (Fajr) and 'Asr prayers]. * and ^Therefore remember Me (by praying,

glorifying), I will remember you It is acting according to what the Messenger (peace be upon him)

encouraged by his saying: "Saying: 'Subhan Allah [Glory be to Allah] 1 , 'Alhamdu lillah [All praise is

due to Allah]', 'La ilaha ilia Allah [There is no god except Allah])', and 'Allahu Akbar [Allah is the
Greatest]' is dearer to me than anything over which the sun rises. (Related by Muslim). He (peace

be upon him) also said: "Whoever says, 'Subhan Allah wa bihamdihi (All praise and glory are due to

Allah)' one hundred times, will have his sins forgiven even if they were like the foam of the sea".>

(Related by Muslim and Al-Tirrnidhy and the wordings are by him). This is following the guidance of
the Salaf (righteous predecessors) as it was not reported from them that they used to make Dhikr
(Remembrance of Allah) collectively. This is what the Mubtadi" (people who introduce innovations in
religion) do. Dhikr (Remembrance of Allah) is an act of worship and the basic ruling regarding it is
Tawqifiy (bound by a religious text and not amenable to personal opinion). The Prophet (peace be
upon him) warned us against

(Part No. 2; Page No. 238)

innovation in religion when he said: "Whoever introduces anything into this matter of ours (Islam)
that is not part of it, will have it rejected.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first and third questions of Fatwa no. 16098

Q: What is the ruling regarding performing collective Dhikr (Remembrance of Allah) inside
the Masjid (Mosque) while standing and swaying from side to side and turning the lights
off? And is it permissible to remember Allah with repeated mentioning of the proper
Name saying (Allah - Hayy (Ever-Living) - Qayyum (Self-Subsisting) - Qahhar (the
Subduer))? Are there any reported Hadiths in this regard?

A: Collective Dhikr in unison is Bid "ah (innovation in religion), whether done in the Masjid or other
place and in the presence of lights or not, because it has never been reported that tine Prophet
(peace be upon hirn) made Dhikr in this manner. He (peace be upon him) said: He who did any act

for which there is no sanction from our behalf, that is to be rejected. Likewise, making Dhikr through

the Proper Name of Allah is also a Bid "ah and not an authentic way of making Dhikr, because it does
not convey a meaningful supplication.

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Q 3: Are these supplications reported from the Prophet (peace be upon him):

A- 0 Allah, invoke Your peace and blessings on our master Muhammad and his family
equal to the perfection of Allah and befitting His perfection.

(Part No. 2; Page No. 239)

B- □ Allah, invoke Your peace and blessings on our master Muhammad and his family, the
opener of what is closed, the seal of the previous (prophets or revelations), who
supported the truth with the truth and the guided to the straight path. 0 Allah, invoke
Your peace and blessings on him and his Family in proportion to his status and great
rank.

C- 0 Allah, invoke Your peace and blessings on our master Muhammad, the
compassionate, the merciful, the great creation, on his family and his Companions.

D- 0 Allah, invoke peace and blessing on our master Muhammad, the self-enlightening
and the great secret in Names and Attributes (of Allah).

E- O Allah, invoke peace and blessing on our master Muhammad, the hero of all heros?

A: These supplications are innovated and were not reported from the Prophet (peace be upon him),
Allah (Exalted be He) commanded us to invoke peace and blessings on the Prophet (peace be upon
him) in His statement: Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the Prophet

(Muhammad /jJL^g ■L.JLn all I jJL^), and also His angels (ask Allah to bless and forgive him). O you
who believe! Send your Salat on (ask Allah to bless) him (Muhammad yoJL-ug oJLc qJJl jJL^?), and (you
should) greet (salute) him with the Islamic way of greeting (salutation i.e. As-Salamu 'Alaikum ),) the

Prophet (peace be upon him) explained how to invoke peace and blessings on him in the authentic
Hadiths. It is a Sunnah to act according to them and avoid Bid "ah (religious innovations) which
people introduce. We advise that you read the book of

(Part No. 2; Page No. 240)

"Jala' Al-Afham Fi Al-Salah wa Al-Salam "Ala Khair Al-Anam" by Ibn Al-Qayyim (may Allah be
merciful with him) where he elaborated on this topic.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdom of Saudi Arabia

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The first question of Fatwa no. 16816

Q 1: In the southern towns, we recite the Takhir (saying: "Allahu Akbar [Allah is the
Greatest]") in the Masjid (mosque) on Eid as follows: Allahu Akbar, Allahu Akbar, Allahu
Akbar, Kabiran, wa al-hamdu lil lahi kathiran, wa Subhana Allahi bukratan wa asilan, La
Ilaha Ilia Allah wahdu, Sadaq wa*du, wa x Aza Junduh, wa Nasra x Abdu, wa Hazam Al-
Ahzaba wahdu, laa ilaaha ill-Allah, wa la IM budu illa-Iyah, Mukhlseen lahu Al-Din wa law
Kariha Al-Kafroon, laa ilaaha ill-Allah, Allahu Akbar, Wali-I-Lahi-I-Hamd ( Allah is the
Greatest (thrice), there is no deity but Allah, and all Praise be to Allah in abundance.
Glory be to Allah, morning and evening. He fulfilled His promise, granted victory to His
slave and defeated the confederates Alone. We are sincere in Faith and devotion to Him,
although the disbelievers detest it.) This Takbir is recited aloud in unison until the call to
commence Salat (Prayer) is made. However, the Imam stated that reciting Takbir in
unison is impermissible and is a Bid ah (innovation in religion)? What is the ruling on this
form of Takbir?

A: Reciting Takbir is Mashru " (Islatnically acceptable) on the night and on the day of "Eid-ul-Fitr (the
Festival of Breaking the Fast) before and after Salah until the end of Khutbah (sermon). It is also
recommended during the first ten days of Dhul-Hijjah and Days of Tashriq (11th, 12th and 13th of
Dhul-Hijjah). The Sunnah is for each Muslim to recite it individually, but reciting it aloud as a group

(Part No. 2; Page No. 241)

is a Bid "ah. It was authentically narrated that the Prophet (peace be upon him) stated:
performs any act for which there is no sanction from our behalf, it is to be rejected.

(Whoever

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

ngdom of Saudi Arabia

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The second question of Fatv/a no. 16396

Q 2: During the fast of Ramadan, we recite the following Du'a 1 (supplication) after Zhuhr
(Noon), x Asr (Afternoon), Fajr (Dawn) or any obligatory Prayer, especially after finishing
the Galah (prayer): "I bear witness that there is no Deity except Allah, I seek Allah's
forgiveness, we ask you Jannah and seek refuge in You from Hellfire" (Three times). We
also say: "□ Allah you are Most Forgiving, Most Generous, loves to forgive, so forgive us
□ Most Generous" (Three times). Then: "Glory and Praise be to You Allah". However,
modern scholars have declared that it is impermissible to make any Du* a" either in
groups or out loud; rather, a person should offer Du*a" to themselves inaudibly.

A: making Du "a 1 in a group after the Salah (prayer) is an act of Bid "ah that has no basis in Shari "ah
(Islamic Law), but it is permissible for one to recite Dhikr (Remembrance of Allah) and authentic
Du "a' after offering Taslim (salutation of peace ending the Prayer) quietly to oneself, and Allah
knows best.

(Part No. 2; Page No. 242)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Afify

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ngdorn of Saudi Arabia

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The first question of Fatwa no. 19772

Q 1: A group of people in Sudan form a circle for the recitation of the Qur'an in the Masjid
(Mosque) every day after Fajr (Dawn) Prayer, and after they finish, a particular man
raises his hands to supplicate and we do the same thing and say amen. Is this
permissible or not?

A: Collective supplication after the circle formed for recitation of the Qur'an is over is an act of
Bid "ah (innovation in religion) that must be avoided. There is no harm in a Muslim supplicating to
Allah for himself individually after finishing his recitation of the Qur'an, or in any state, since
supplication to Allah is an act of worship which is required all the time, particularly after the end of
another act of worship.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
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"Abdul- "Aziz ibn "Abdullah
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ngdorn of Saudi Arabia

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(Part No. 2; Page No. 243)

Mawlid

The second question of Fatwa no. 17858

Q 2: I understand what confirms the impermissibility of celebrating the Mawlid (the
Prophet's birthday) (peace be upon him); however, I was astonished when I read a book
entitled 'Al-Islam Wa Al-Sha^a'r Al-Dyniyyah 1 (Islam and Religious Celebrations) by
Muhammad Mukhtar Tiyam, specifically Ch. 4, p. no. 44. It states that Al-Imam Al-ShafTy
used to celebrate the Mawlid of the Prophet (peace be upon him).

A: As you know, may Allah bless you, celebrating the so-called Mawlid is a forbidden Bid "ah
(innovation in religion); that was not practiced by Salaf (righteous predecessors) nor the Four Irnarns
(Abu Hanifah, Malik, Al-ShafTy, and Ahrnad). Attributing such a claim to Al-Shafl "y is a lie, for this
Bid "ah was innovated in the year four hundred after the Hijrah (prophet's migration to Madinah) in
the age of the Fatimid State, and Al-Imam Al-Shafi "y (may Allah be merciful with him) died 204 A.H.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

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Baz

rvgdom of Saudi Arabia

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The second question of Fatwa no. 16099

Q 2: Some Islamic institutions celebrate the Mav/lid (the Prophet's birthday).

(Part No. 2; Page No. 244)

Did the Prophet (peace be upon him) do this, or did he order this to be done after his
death?

A: Celebrating the occasion of the Mawlid is a forbidden Bid "ah (innovation in religion), for there is
no evidence from the Qur'an or the Sunnah to support this act. It was not practiced by any of the four
Rightly-Guided Caliphs. Moreover, the Prophet (peace be upon hirn) said: Anyone who introduces

anything into this matter of ours (Islam) that is not part of it will have it rejected. He (peace be upon

him) also said: Adhere to my Sunnah (way) and the Sunnah of the righteous. Rightly-guided

Caliphs; hold fast to it and bite onto it with your molars (i.e. cling firmly to it). Beware of newly-
invented matters (in religion), for every newly-invented matter is a Bid'ah, and every Bid'ah is a
Dalalah (deviation from the right). >

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
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"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 245)

Invoking Allah's peace and blessings upon the Messenger (peace be upon him)
Fatwa no. 20591

Q: In my country, Mozambique, some Muslims want to assign the time after ^Isha" (Night)
Prayer each Thursday for asking allah to confer peace and blessings upon the Prophet
(peace be upon him) in congregation. Is this Mashru^ (Islamically acceptable)?

A: invoking peace and blessings on the Prophet (peace be upon him) is Mashru recommended, and
greatly rewarded. However, it must be done in the prescribed manner. Assigning a certain time or
manner of doing this without evidence is a forbidden Bid "ah (innovation in Islam). Accordingly,
assigning the time after "Isha' Prayer or offering it in congregation is a forbidden Bid "ah. The
prophet (peace be upon him) said: Every novelty is Bid "ah, and every Bid "ah leads to misguidance.}

He (peace be upon him) also stated: Whoever performs any act for which there is no sanction from

our behalf, it is to be rejected Reported by Muslim in his Sahih on the authority of "Aishah (may

Allah be pleased with her). In another wording, the Prophet (peace be upon him) stated, Whoever

introduces something into this matter of ours (Islam) that is not of it, will be rejected. (Agreed upon

by Imams Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 246)
Fatwa no. 18262

Q: I was given a book entitled MajrmT Latif as a gift. The book contains a Hizb (a 60th
portion of the Qur'an) for Friday and the Surahs (Qur'anic chapters) of Al-Ikhlas, Al-
Falaq, Al-Nas, Al-Kahf, Yasin and Tabarak. It invokes Allah's peace and blessings upon the
Prophet (peace be upon him) in an excessive way. It claims that one can offer peace and
blessings upon the Prophet (peace be upon him) in a manner that equals the reward of
Hajj. It reads: "O Allah, confer peace and blessing upon Muhammad as many times as the
birds flap their wings and as the Jinn (creatures created from fire) and devils fly, from
the day You created the world till the Day of Resurrection. □ Allah, confer peace and
blessing upon Muhammad when the night covers and when the day appears in
brightness." Is it permissible to take from this book? Was this supplication reported by
the Messenger (peace be upon him)?

A: the authentic manner of offering peace and blessing upon the Prophet (peace be upon him) was
reported in the Hadith Sahih (authentic Hadith): O Allah, confer peace and blessings upon

Muharnrnad and the members of his household as you did confer upon Ibrahim and the members of
Ibrahim's household. Grant favors to Muhammad and the members of his household as you did grant
favors to Ibrahim and the members of the household of Ibrahim. You are indeed Praiseworthy and
Glorious" If one only says, 'O Allah! Bless our Prophet Muhammad, it is sufficient. And Allah's

Statement (Exalted be He): 0 you who believe! Send your Salat on (ask Allah to bless) him

(Muhammad pJLujg q^Ic oil I ^L^), and (you should) greet (salute) him with the Islamic way of
greeting (salutation i.e. As-Salamu 'Alaikum ).}

(Part No. 2; Page No. 247)

As for the book in question, we do not recommend you to rely upon it, since it is unknown and the
way of conferring peace mentioned in it is not prescribed, nor reported from the Salaf (righteous
predecessors). Moreover, what is prescribed by Allah is sufficient.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18068

Q 3: is there a specific Salah (Prayer) that enables one to see the Messenger (peace be
upon him) in a dream, and how should it be performed?

A: This has no basis in Islam. A Muslim should diligently seek Islamic knowledge from the trusted
scholars of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to the Sunnah and the Muslim main body)
and keep away from the evil scholars who are innovators of Bid "ah (innovation in Islam) and Munkar
(that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

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Ghudayyan

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(Part No. 2; Page No. 248)

The second question of Fatwa no. 20280

Q 2: it is claimed that whoever wishes to see the Messenger (peace be upon him) in a
dream should offer Salah (Prayer) of four Rak ahs (units of Prayer), and recite in each
Rak ah Surah Al-Ikhlas one hundred times; is this correct?

A: This is not sound; rather, it is Batil (null and void) and utterly baseless.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 17371

Q 1: some Muslims gather after every salah (prayer) to send peace and blessings upon
the Prophet (peace be upon him). One of them will say: "0 Allah, convey Your Blessings
on Muhammad and his family", thereupon, the group replies, "Peace and blessings be
upon him". The sheikh again says, "0 Allah convey Your blessings upon Muhammad and
his family", and they repeat it again. Afterwards, all of them recite in unison, "0 Allah,
convey Your Peace and Blessings on our master and Prophet Muhammad, his family,
Praise be to Allah, the Lord of all worlds". The sheikh then recites for them other
supplications. When I tell them that this is an act of Bid ah, they accuse me of not

(Part No. 2; Page No. 249)

loving the Prophet (peace be upon him). These people offer prayers with us in our
Masjids (mosques), therefore, we would like you to clarify whether this act is permissible
or not.

A: Sending peace upon the Prophet (peace be upon him) is permissible and desirable, for Allah says,
<0 you who believe! Send your Salaton (ask Allah to bless) him (Muhammad pJL^j oJLc oDl jJL^),

and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As-Salarnu
'Alaikurn ). The Prophet (peace be upon him) said, "Whoever sends blessings upon me once, Allah

will bless them ten times".

However, doing this in a group was never practiced by the Salaf (righteous predecessors) of this
Ummah (community), which indicates that it is an innovation. It is authentically proven that the
Prophet (peace be upon him) said: "Whoever introduces into this affair of ours something that is not
of it, it is to be rejected".

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17501

Q: I have some questions about the paper I sent to you in order to know the correct
answer, so that I do not

(Part No. 2; Page No. 250)

carry out its contents incorrectly. Someone gifted me this paper that no one knows
anything about. The text of the paper reads: "O Allah! Send Your peace and blessings
upon our master Muhammad who is master of the obedient people; 0 Allah! Send Your
peace and blessings upon our master Muhammad who is master of the repentant; O
Allah! Send Your peace and blessings upon our master Muhammad who is master of the
grateful; O Allah! Send Your peace and blessings upon our master Muhammad who is
master of the righteous; 0 Allah! Send Your peace and blessings upon our master
Muhammad who is master of those who bow [to Allah]; O Allah! Send Your peace and
blessings upon our master Muhammad who is master of those who prostrate [to Allah];
O Allah! Send Your peace and blessings upon our master Muhammad who is master of
those who stand long in prayer; O Allah! Send Your peace and blessings upon our master
Muhammad who is master of those who perform prayers in a sitting position; O Allah!
Send Your peace and blessings upon our master Muhammad who is master of the pious;
O Allah! Send Your peace and blessings upon our master Muhammad who is master of
those who seek Allah's forgiveness; O Allah! Send Your peace and blessings upon our
master Muhammad who is master of those who regret their sins; O Allah! Send Your
peace and blessings upon our master Muhammad who is master of the thankful; O Allah!
Send Your peace and blessings upon our master Muhammad who is master of the chaste
people; O Allah! Send Your peace and blessings upon our master Muhammad who is
master of those who remember Allah; 0 Allah! Send Your peace and blessings upon our
master Muhammad who is master of the wise; 0 Allah! Send Your peace and blessings
upon our master Muhammad who is master of the generous; O Allah! Send Your peace
and blessings upon our master Muhammad who is master of the honorable; □ Allah! Send
Your peace and blessings upon our master Muhammad who is master of the warners; O
Allah! Send Your peace and blessings upon our master Muhammad who is master of the
bearers of glad tidings; O Allah! Send Your peace and blessings upon our master
Muhammad

(Part No. 2; Page No. 251)

who is master of the kind people; 0 Allah! Send Your peace and blessings upon our
master Muhammad who is master of the prophets; O Allah! Send Your peace and
blessings upon our master Muhammad who is master of all beings; 0 Allah! Send Your
peace and blessings upon our master Muhammad, the upright and pure Prophet; O Allah!
Send Your peace and blessings upon our master Muhammad Al-Qurashi Al-Hashimi; O
Allah! Send Your peace and blessings upon our master Muhammad, the Arab Prophet
who will be honored on the Day of Resurrection; 0 Allah! Send Your peace and blessings
upon our master Muhammad who is master of the people of Paradise; O Allah! Send Your

peace and blessings upon our master Muhammad the owner of the station of praise and
glory; □ Allah! Send Your peace and blessings upon our master Muhammad the follower
of the straight Path; 0 Allah! Send Your peace and blessings upon our master
Muhammad, the best of the creation; 0 Allah! Send Your peace and blessings upon our
master Muhammad, all prophets and messengers, all favored Angels; all righteous slaves
of Allah in the heavens and on earth and all of us by virtue of Your Mercy. Indeed, You
are the Most Merciful. May Allah's peace and blessings be upon our master Muhammad,
his family and Companions!

Whoever says this supplication once in a lifetime or every month or every Friday, Allah
will admit him to Paradise without reckoning; whoever writes it down and attaches it to
themselves, Allah will protect them from the evil of what they fear; whoever holds it in
their hand and dies, it will stand as witness for them on the Day of Resurrection and
Allah will appoint for them Angels to protect them from the horrors and difficulties. The
Prophet (peace be upon him) stated: "One day,

(Part No. 2; Page No. 252)

I was performing Salah (prayer) behind the Station [of Ibrahim], and when I finished, I
supplicated to Allah (Glorified and Exalted be He) and sought forgiveness for my Ummah,
as Allah is oft-Forgiving, oft-Merciful. Then, Jibril (Gabriel) (peace be upon him)
descended and I said: "0 Jibril! You are a beloved Angel to me and my Ummah, so teach
me something that will be a cause of reward and mercy for my Ummah after me." Jibril
(peace be upon him) said: "No Muslim recites this supplication once during his lifetime
except that he will come on the Day of Resurrection with his face illuminated like a full
moon. Upon that people will wonder and say this man is either a prophet or a favored
Angel, but they will be informed that this is a servant who recited this supplication once.
Jibril (peace be upon him) said: "0 Muhammad! No man recites this supplication fifteen
times during his lifetime but Allah will gift him a horse whose saddle is made of rubies and
it will be said to him, '0 servant of Allah! Today your reward is Paradise near the Prophet
(peace be upon him). 1 " Jibril added: "0 Muhammad! This supplication contains the
greatest Name of Allah, so whoever recites it will be saved from the greatest horror on
the Day of Resurrection and punishment in the grave. If all trees were made pens whose
ink equaled the water of all the oceans, jinn and humans will fail to count the reward of
this supplication. No man recites this supplication but Allah will give him the reward of
four Angels and four prophets.

A: The supplications mentioned in this paper are all formulas
(Part No. 2; Page No. 253)

which are Bid "ah (innovation in Islam), and the reward mentioned is fake and has no basis in Allah's
Purified Shar " (Law). Therefore, it is not permissible for a Muslim to recite or circulate it through
buying, selling, or gifting. A Muslim who comes across this paper containing this supplication must
discard it. Indeed, the magnificent Qur'an and Sunnah of the Prophet (peace be upon him) contain
authentic supplications which are sufficient for a Muslim, apart from what liars fabricate.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 2; Page No. 254)

BicTahs related to certain nights and days

The second and third questions of Fatwa no. 13702

Q 2: It is a custom here that women engage in playful entertainment from the end of
Rajab until the middle of Sha'ban. They beat the drums, dance, and sing in a loud voice
after l Isha J (Night) Prayer from 8 to 10 p.m. What is the ruling on this matter?

A: This is a bad custom and they should not be permitted to do so, for the evil and unlawful kind of
amusement it involves.

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Q 3: During the month of IMuharram, women go to the house of a newly married woman
and bring water with them. They wear thick clothes to protect themselves against the
cold and splash some of that water over the newly married woman and pour the rest
over themselves, including young and old women. They do this every year. When we ask
them to give up this action, they say that it is part of their habits and traditions.

A: This habit is an invented practice from Jahiliyyah (pre-Islarnic time of ignorance) and it is not
permissible for a Muslim to do it since it does not have any origin in Allah's Purified Shar' (Law).

(Part No. 2; Page No. 255)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 11100

Q 2: Every year and on the last Wednesday of the month of Safar, my father slaughters
a sheep, and while slaughtering he says: This is a charity for the sake of Allah and to
ward off any evil from us. Sometimes, he does not slaughter the sheep himself; rather,
he orders one of my brothers to do that. On this very day, my father feels pessimistic so
he does not go out and says that this is the day in which the Sahabah (Companions of
the Prophet) were defeated, and so on. Is it permissible to eat the meat of that sheep?

A: slaughtering the sheep on the last Wednesday ofsafar and the Du'a' (supplication) that your
father says upon slaughtering has no basis in religion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 18983

Q: I have a book written by Imam Al-Shathuly entitled Wasiyyat Al-Imam Al- x Arif (the
Will of Imam AKArif).

(Part No. 2; Page No. 256)

This book talks about Imam Abu Hurayrah, the narrator of the Hadith of the Prophet
(peace be upon him). It handles the Numbered Salah, the Du x a' for the night of the 15th
of Sha'ban and the Part of Tawassul. The book contains nonsense and illogical things,
and I want to know your opinion on it. May Allah reward you with the best!

A: There is no authentic evidence on the Du "a 1 to be said at the night of the 15th of Sha "ban.
Therefore, doing so as an act of worship is Bid "ah (innovation in religion) which is not permissible to
believe in or propagate,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

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Fatwa no. 16661

Q: Since my young age, I am accustomed to slaughter a sacrifice, or to put it more
accurately, to give its meat away as Sadaqah (voluntary charity) in the month of
Sha'ban, on any of its nights? Is there anything wrong in doing so? Please enlighten me,
may Allah enlighten you!

A: Sadaqah j especially Sadaqah Jariyah (ongoing charity); is among the greatest acts of obedience
that draw us closer to Allah, but on condition that giving Sadaqah is done according to the teachings
of Shari'ah (Islamic law). It should be given away from lawfully-gained money and paid into the
permissible channels, such as the poor and the needy, or for building a Masjid (mosque) and the like.

(Part No. 2; Page No. 257)

Associating the giving of Sadaqah with a particular time unspecified by the Sharrah based on a belief
of its necessity is impermissible. Consequently, if this Sadaqah is paid during Sha'ban due to a belief
in the sacredness of the month or any of its days, it will not be considered among the lawful acts of
drawing closer to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Salih Al-
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

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Fatwa no. 15882

Q 1: is delivering a Khutbah (sermon) on Laylat -ul-Qadr (the night of decree) prescribed
in Shari ah (islamic Lav/)? is it considered an act of Sunnah (supererogatory act of
worship following the example of the Prophet)?

2- Is it an act of Sunnah to collect money for celebrating honorable nights such as
Laylat-ul-Qadr in Ramadan?

3- Is it a legal tradition to distribute cups of tea among the listeners on such honorable
nights?

4- is it an act of Sunnah to distribute money or presents among the speakers on these
nights and to invite the servants of the Masjid (mosque) to attend these celebrations?

A: It is impermissible to celebrate Laylat-ul-Qadr or any other night such as the night of the mid of
Sha "ban , the night of Mi "raj (ascension to heaven) or the Prophet's birthday, for such acts are
innovated Bid "ah (innovations in religion) that were not authentically reported

(Part No. 2; Page No. 258)

from the Prophet (peace be upon him) or any of his Companions. He (peace be upon him) said:
Whoever introduces any practice that is not authenticated by me, it is to be rejected Moreover, it is

impermissible to help in holding such celebrations either with money, presents or by distributing cups
of tea, it is also impermissible to deliver a khutbah or a lesson on these nights, for this involves
approving of and encouraging such acts. Rather, they should be disavowed and abandoned.
However, it is permissible to offer Qiyam-ul-Layl (standing for optional Prayer at night) during
Ramadan and the last nights of it and to increase the recitation of Qur'an, Dhikr (Remembrance of
Allah) and Du "a' (supplication), for the Prophet (peace be upon him) says: Whoever observes night

prayer during Ramadan, out of I man (faith) and hoping for Allah's Reward, their previous sins will be
forgiven* And -Whoever offers night prayers on Laylat-ul-Qadr out of sincere I man and hoping for

Allah's Reward, all their previous sins will be forgiven "Aishah (may Allah be pleased with her) also

said : As the last ten days of Ramadan started, the Prophet (peace be upon him) used to avoid

having intercourse with his wives (to offer worship with more vigor) and pray all night.) , {She also

said (may Allah be pleased with her): "O, Prophet of Allah! What should I say when I concur with
Laylat Al-Qadr (the Night of Decree)?" He (peace be upon him) said, "Say: O, Allah! You are Most
Forgiving, and You love forgiveness, so forgive rne"> .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 2; Page No. 259)

Fatwa no. 15532

Q: It is a custom in the Gulf countries and the East of the Kingdom to hold the Qurayqa'an
Festival before or in the middle of Ramadan. Children knock at the doors while singing and
some people give them sweets, nuts, or money. In the past, there was no control over
this festival, but in the present time, governments started organizing it in special places
and at schools, people celebrate it and not only children, and money is collected for it.

A: the celebration of the fifteenth of Ramadan of Qurayqa'an Festival is a Bid "ah (innovation in
religion) that has no origin in Islam, and every Bid'ah (rejected innovation in religion) is an error.

Therefore, this festival should not be attended and people should be warned against it. It should not
be organized at schools or institutions, etc. In Ramadan, after performing all the obligatory acts,
people should do their best with regard to Qiyam-ul-Layl (standing for optional Prayer at night),
reciting Qur'an, and Du"a' (supplication).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

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(Part No. 2; Page No. 260)

Festivals

Eighth question of Fatwa no. 19504

Q 8: Some schools give gifts to children on the occasions of their birthdays. Is it
permissible for Muslim pupils to receive such gifts?

A: Giving and accepting gifts on birthday occasions is an impermissible practice. This is because
festivals which are made for birthdays are Haram (prohibited), and whatever practice is based on
something Haram is also Haram.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The sixth question of Fatwa no. 20834

Q 6: What is the ruling on celebrating children's birthdays? Is it true that fasting on this
day is better than celebration?

A: celebrating birthdays and fasting on birthdays is a Bid "ah (innovation in religion) which has no
origin. Muslims should draw close to Allah by performing the obligatory and supererogatory acts of
worship which He enjoined upon them. They should be thankful and grateful to Allah all the time for
having a sound body, and feeling secure with regard to

(Part No. 2; Page No. 261)

their lives, money and children.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 17779

Q: We would like to ask about a phenomenon that has spread at this time which is the
celebration of the twenty fifth birthday, which is sometimes called "The Silver
Anniversary", the fiftieth one which is called "The Golden Anniversary", in addition to the
seventy fifth which is called "The Diamond Anniversary" and so on. This also happens on
some other occasions, such as the openings of some departments, companies or
organizations, as they celebrate the mentioned anniversaries, and this is a prevalent
phenomenon. However, in this virtuous country and under the protection of the
government of Tawhid (belief in the Oneness of Allah/ monotheism), may Allah (Exalted
be He) guide it, our scholars amongst Ahl-ul-Sunnah wal-Jama*ah (those adhering to the
Sunnah and the Muslim main body) tend to fight this Bid ^ ah (innovation in religion) under
the umbrella of the government of Aal-Su^ud. I hope that your Eminence will answer us
whether such celebrations are Bid ah or not, so that we can acquire sure knowledge in
this regard.

(Part No. 2; Page No. 262)

A: It is impermissible to hold celebrations, distribute presents and other things on the occasion of a
person's birthday, or an opening of a shop, school or a project, for this includes generation of
Bid "ah-r elated feasts in Islam. It also involves resembling the Kuffar (disbelievers) in such acts.
Therefore, this act should be abandoned and people should be warned against it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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Fatwa no. 21203

Q: Some people celebrate Valentine's Day on February 14 by exchanging red roses,
dressing in red, and congratulating one another on that day. Some cake shops make
heart-shaped cakes in red and draw hearts on them and other shops advertise special
items on sale for this day. What is your opinion on:

First: Celebrating this day?

Second: Buying from these stores on this day?

(Part No. 2; Page No. 263)

Third: Shop owners who do not celebrate this day selling gifts to those who do celebrate
\X?

May Allah reward you with the best.

A: The clear-cut evidence from the Qur'an and Sunnah, upon which the Salaf (righteous
predecessors) of this Urnrnah (nation based on one creed) of this Urnrnah unanimously agree,
confirms that there are only two "Eids (festivals) in Islam: "Eid-ul-Fitr (the Festival of Breaking the
Fast) and "Eid-ul-Adha (the Festival of the Sacrifice). Any other festival, whether peculiar to a
person, a group, an event or stands for any meaning whatever, is an invented festival that is not
permissible for Muslims to celebrate, approve of, enjoy, or support in any way, because this is
considered to be a transgression of the Boundaries of Allah. Anyone who transgresses the
boundaries set by Allah has wronged themselves. If we add to this fabricated festival the fact that it
is one of the festivals of the Kafirs (disbelievers), this heaps sin upon sin, because it entails imitating
them and is a type of support of them. Allah (Glorified be He) forbids the Mu'mins (believers), in His
Ever-Glorious Book, from imitating or supporting the Kafirs. It is authentically reported that the
Prophet (peace be upon him) said: Anyone who imitates a people is one of them. Valentine's Day

falls under this heading, as it is one of the idolatrous Christian festivals. It is not lawful for a Muslim
who believes in Allah and the Last Day to celebrate, approve of, or congratulate people on it; it is
forbidden to them. Rather, it is obligatory for them to ignore and avoid it, in obedience to Allah and
His Messenger and to keep away from that which will arouse Allah's Anger and incur Punishment.

(Part No. 2; Page No. 264)

It is also Haram (prohibited) for Muslims to support this festival or any other forbidden festival by any
means, whether by supplying food or drinks; selling, buying, manufacturing, gift-giving,
corresponding, advertising and so on, because all this comes under cooperating in sin and
transgression, and disobeying Allah and His Messenger. Allah (Glorified and Exalted be He) says:
Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one

another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment>

It is obligatory for Muslims to adhere to the Qur'an and Sunnah in all matters, especially in times of
Fitnah (trial) when corruption is widespread. They must be sagacious enough and on their guard to
avoid falling into the misguidance of those who have earned Allah's Anger, those who went astray, or
the Fasiqs (those flagrantly violating Islamic law) who have no fear of Allah nor have pride in being

Muslims. Muslims should resort to Allah, asking for guidance and steadfastness in Islam, as it is Allah
Alone Who guides and keeps us steadfast.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, and his
family and Companions.

Permanent Committee for Scholarly Research and Ifta J

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(Part No. 2; Page No. 265)

Kinds of Bid ah

The second question of Fatwa no. 17648

Q2: Imam Al-Naysabury reported from Ibn Abbas (may Allah be pleased with them) that
the names of the People of the Cave are useful for treatment, escape from danger and
fighting fire if they are written on a parchment then thrown in the middle of a fire. They
are also useful in preventing a baby from crying too much, by placing it under the head
of the baby in his cradle and so on.

The names of the People of the Cave are Yemlekha, Sectlina, Methlina, Bartush,
Shadhnoush, Kafhatus, Qatmir. Is it true and permissible to carry the names of the
People of the Cave?

It is reported from x Aishah (may Allah be pleased with her) that she said that Allah's
Messenger (peace be upon him) said: "Whoever writes these five verses that contain fifty Qaf

(Qaf is an Arabic letter) then puts therm in some water and drinks it, will have the inside of his body
one thousand means of cure, one thousand remedies, one thousand parts of mercy, one thousand
parts of kindness, one thousand parts of certainty, one thousand parts of strength, one thousand
parts of light and all his diseases, grudges, miseries and troubles will come to an end". » i'It is

reported from Salman Al-Farisy (may Allah be pleased with him) that he said, 'O Messenger of
A I lah, I have committed sins in the past and I am at the end of my life, so teach me something which
if I recite, my lifespan will be longer, my sins will be forgiven and my wishes will be fulfilled. He
(peace be upon him) taught him these five Ayahs (Qur'anic verses) and said, 'Whoever recites these
five Ayahs

(Part No. 2; Page No. 266)

and carries a parchment with them written on it, his lifespan gets longer, his sins are forgiven and
his wishes are fulfilled. These are four successive verses of Surah Al-Baqarah, the last verse of
Surah Al-Ma'idah and one verse of Surah Al-Ra "d> .

Is it permissible to write the Qur'an in segmented letters with a pure liquid by placing it
upon the epileptic person till he is cured by Allah's Will?

Allah (Exalted be He) blessed me with a talent, that is, sitting by an enchanted person
and placing my right hand on his head and reciting the verses of Ruqyah (reciting Qur'an
and saying supplications over the sick seeking healing). After that he (the enchanted
person) watches the spell affecting him on the wall in front of him as if he is watching TV.
This happened three times. Is there any harm in that? It should be noted that I write
Allah with saffron on a plate and wipe it up with water then make the enchanted person
drink this water and another one which I pour on his head. Is there any harm in this?

I have read a message written by our master x Aly (may Allah be pleased with him) which
is dictated to him by the master of all humans, Muhammad (peace be upon him). Then he
(peace be upon him) gave it to Abu Dujanah to place it in his house after he complained

that his house was haunted. Is it permissible for us to write such a message following
the example of Allah's Messenger (peace be upon him) and place it in the house that is
haunted by evil spirits?

A: What you mentioned in your questions is all totally unfounded. Such deeds are the deeds of
(Part No. 2; Page No. 267)

impostors, and you have to avoid them and warn other people against them. You have to refer to
authentic books of Sunnah (whatever is reported from the Prophet) such as the Two Sahih
(authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) or Al-Sunan Al-Arba "ah (Hadith compilations
classified by jurisprudential themes) and so on, the books of "Aqidah (creed) such as the books of
Shaykul-Islarn Ibn Taymiyyah, the books of Imam Ibn Al-Qayyirn, and the books of Shaykhul-Islarn,
the renovator Shaykh, Muhammad ibn " Abdul- Wahhab. We hope Allah will benefit you through them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Shaykh

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ibn Baz

Fatwa no. 16756

Q: Kindly, find the attached two papers entitled, "The Most Beautiful Names of Allah" and.

Nay! But worship Allah (Alone and none else), and be among the grateful. These two papers are

widespread among the common people. Please advise us with regard to them.
Following is what is written on these two papers

The first paper: Nay! But worship Allah (Alone and none else), and be among the grateful.) <So

those who believe in him (Muhammad pJ^jy oJLc atil jJL^), honour him, help him, and follow the
light (the Qur'an) which has been sent down with him, it is they who will be successful.

(Part No. 2; Page No. 268)

<For them are glad tidings, in the life of the present world (i.e. through a righteous dream seen by

the person himself or shown to others), and in the Hereafter. No change can there be in the Words
of Allah. This is indeed the supreme success.) <A I lah will keep firm those who believe, with the word

that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in
the Hereafter.)

Send these Ayahs (Qur'anic verses) and it will bring you happiness and good luck. If you
distribute them nine times around the world, it will bring you righteousness and
goodness after four days, In sha'a-Allah (if Allah wills), etc.

The second paper, "The Most Beautiful Names of Allah": He is Allah, beside Whom none
has the right to be worshipped but He. He is the Most Gracious, the Most Merciful, the
King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His
creatures, the All-Mighty, the Compeller, the Supreme, etc.

This blessed paper brought goodness to its writer and we hope it will spread among
Muslims. Dear brother, make thirty copies without signing your name and send it to
thirty of your relatives, friends, and fellow brothers.

A: It is not true that these two messages bring benefit, goodness, or prevent evil to their writers.
This involves falsehood, propagating superstitions among people, diverting them from worshipping
Allah alone turning to, and asking Him to

(Part No. 2; Page No. 269)

bring benefits and ward off evil. It is not permissible to write or send them to anyone as they must be
destroyed. If these results were to actually occur, it does not mean that it is permissible to propagate
such papers because they are Fitnah (trial) and a trial to one's faith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16384

Q 3: I heard about a book titled "Hiwar Sahafi Ma'a Jinni Muslim" (an interview with a
Muslim Jinn), written by Muhammad ^Eisa Dawud from Egypt. I do not know what it is
about or whether this interview is real. What is your opinion on such a book, and what is
your advise to those who read it?

A: You should read useful books and ignore those that are of no benefit or books which contain
defects in "Aqidah (creed). The book in question "Hiwar Sahafi Ma "a Jinni Muslim" contains lies and
fabrications. It is a false and fabricated topic which liars invent to make money and cast doubt in
people's faith, so one should avoid and warn people against it

(Part No. 2; Page No. 270)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 17334

Q: Books which discuss issues of Jinn (creatures created from fire) have gained
popularity. Whenever a person is possessed by Jinn, he goes to the one who treats with
Ruqyah (reciting Qur'an and supplications over the sick as a cure). What the sick person
says while Ruqyah is being recited over him is recorded. These writings are published in
books such as "An Interview with a Muslim Jinni", written by Mustafa Kanjour, "Beware!
Al-Masih Al-Dajjal will invade the world from the Bermuda Triangle" by Muhammad Eisa
Dawud and many others. What is the ruling on these books?

A: The committee has previously looked into the book entitled "An Interview with a Muslim Jinni" and
found that it is based on illusions and lies. Therefore, publishing and selling this book is impermissible
as it is harmful and misleads people.

As for the book entitled "Beware! Al-Masih Al-Dajjal will invade the world from the Bermuda
Triangle", the committee has yet to read it.

(Part No. 2; Page No. 271)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

Fatwa no. 17404

All praise be to Allah Alone, and peace and blessings be upon His Messenger, his family
and Companions!

The Permanent Committee for Scholarly Research and Ifta" read the message sent to His
Honor, the General Mufty (Islamic scholar qualified to issue legal opinions) from the
principal of the preparatory and secondary school of Shbirmah, which was sent from the
General Secretariat of the Council of Senior Scholars, no. 2648 dated 26/6/1415 A.H. in
which the inquirer posed the following question:

Lately, the attached flier has been widely spread entitled (Muhammad's ID Card) which
reads:

Name: Muhammad ibn Abdullah ibn ^Abdul-Muttalib.
Father's name: Abdullah ibn x Abdul-Muttalib.
Grandfather's Name: *Abdul-Muttalib ibn Hashim ibn Abd Manaf.
Title: The Honest and the Truthful / Abul-Qasim.

(Part No. 2; Page No. 272)

Mother's Name: Aminah bint Wahb ibn Abd Manaf.

Name of Midwife: Al-Shifaa - Um Abdul-Rahman ibn ^Awf.

Name of Wet Nurse: Halimah Al-Sa*diyyah.

Date of Birth: 20 April, 571 A.C., 12 Rabr Awwal.

Place of Birth: Makkah Al-Mukarramah (Makkah, the Honored).

Religion: The first Muslim.

Occupation: Prophet and Messenger (peace be upon him).
Place of Employment: Makkah and the entire world.

Place of Residence: District of Banu Hashim, from Quraish at Makkah then emigrated to
Al-Madinah.

Blood Type: A Light from Allah.

Nationality: Arab In the plain Arabic language) .

Education: Illiterate He has been taught (this Qur J an) by one mighty in power [J ibn I (Gabriel)] .

Wives: Khadijah bint Khuwaylid, Sawdah Bint ZanTah, ^Aishah bint Abu-Bakr.
Number of children: Boys ( Al-Qasim, Abdullah , Ibrahim ).
Date of Issuance: 611 A.C.

Card Number: 25 (the Last of the Prophets and Messengers).

(Part No. 2; Page No. 273)

We doubt some of the phrases included such as: title, religion, and that he is the first
Muslim, the number of Prophets, the blood type, nationality, the archivist Jibril, the
dependence is on Allah, etc.

Therefore, we hope that Your Honor will do whatever is appropriate, and inform us of
what should be done about this flier. We want to inform students whether it is
permissible or not, and in case it is not, we hope that you will inform the authorities in
charge about this. May Allah keep you safe, support you and grant you success!

After reading the inquiry and examining this card, the Committee answered as follows: it is
impermissible to approve, sell, buy, or circulate the so-called 'Muhammad's ID Card'. This card must
be destroyed due to the prohibited statements it contains that do not befit Allah (Glorified and Exalted
be He), His Prophet Muhammad (peace be upon him), or Jibril (Gabriel, peace be upon him).
Moreover, it leads to exaggeration with respect to the Prophet (peace be upon him) and being worn
as an amulet by children and others seeking its blessing.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 17789

Q 1: In India, we practice acts which are considered Bid ^ ah (innovation in Islam) and
Shirk (associating others with Allah in His Divinity or worship) such as preparing and
dedicating food to Imam Ja^far Al-Sadiq, and celebrating the eleventh day. When we
traveled to the Kingdom of Saudi Arabia we performed Hajj. Is this Hajj valid?

A: Whoever commits acts of major Shirk (associating others in worship with Allah) such as
beseeching the dead and vowing in their name then performs sincere Tawbah (repentance to Allah)
from these acts and abandons them, their Hajj performed after Tawbah is valid. On the other hand,
if Hajj is performed without offering Tawbah from these acts of Shirk; the Hajj as well as any good
deeds are invalidated. Allah (Exalted be He) states: But if they had joined in worship others with

Allah, all that they used to do would have been of no benefit to them.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 275)

The first question of Fatwa no. 17244

Ql: In some villages people offer charity. They slaughter a cow or another animal as a
sacrifice at a specific time and place. Some of them call it Al-Nashrah; others call it as
Sadaqah (voluntary charity) of such and such a place. Apparently they do not believe
that such sacrifices bring good or ward off evil. In fact, they consider these sacrifices as
Sadaqah (voluntary charity) offered for pleasing Allah (Exalted be He) and as a habit
passed down through the generations. What also confuses us is that we hear some of
them call these sacrifices vows and think they are abiding by the Saying of Allah (Exalted
be He): They (are those who) fulfil (their) vows, and they fear a Day whose evil will be wide-
spreading. Some others say they share the price of an animal which they offer as a

sacrifice, and this way some of them contribute with one share and others contribute
with two shares and so on. After a debate with them on the impermissibility of their
deed, some of them felt angry and thought we want to stop them making their regular
charity. Some of them considered our not sharing in such sacrifices as severing ties of
kinship, refusing to visit the ill person, or to bury the dead. We are confused about this
matter. It should be noted that when a person slaughters this sacrifice, he says, 'O
Allah, this is Sadaqah (voluntary charity) for Your Sake. We pray to You to accept it
from us." What is the ruling on this deed?

(Part No. 2; Page No. 276)

A: the habit of slaughtering livestock at a certain time and place other than the time of Udhiyah and
Hady (sacrificial animal offered by pilgrims), and considering it as a Sadaqah (voluntary charity) is a
Bid "ah (innovation in religion) which should be disapproved and abandoned even if it has been the
habit of one's fathers and forefathers, as the habits that violate the Shari "ah have to be abandoned.
It is not severing of ties of kinship to abandon such habits. In fact, it is a Bid "ah (innovation in
religion) and you have to explain it to the people of your village and to whoever acts like them that
their deed is unlawful and it is not permissible to persist in doing it. May Allah reward you best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17686

Q: Many men and women here believe that a woman who gives birth or has a miscarriage
is negatively influenced if another woman, a circumcised child, or a person who comes
from the market, etc. visits her. She might even suffer from sterility, dryness of milk
glands, as well as many other symptoms. People swear that this has happened to many
women.

(Part No. 2; Page No. 277)

The question is: Is this true; does it have an origin in Sharp ah (Islamic Law)? What is its
remedy? How can we treat these cases? People resort to wrong methods that
contradict Shari^ah such as advising the afflicted woman to step over some of the blood
or the urine of the person who visited her as a cure. Please, advise us. May Allah reward
you with the best!

A: What is mentioned with regards to a woman getting affected by people who visit her after she
gives birth or miscarriages is not true and has no origin. People should not believe in such lies; they
should rather put their trust in Allah (Glorified and Exalted be He). This might have happened as a
trial to some women because of their corrupt be I ief, and they might be overpowered by Satan to
misguide those who believe in such things. A Muslim should put his trust in Allah and say, Nothing

shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and
Protector)." And in Allah let the believers put their trust.)

(Part No. 2; Page No. 278)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16138

Q: Kindly find enclosed a sample of some pictures hung by the owners of stores and
workshops in business areas. They hang these pictures believing that they bring profit
and ward off loss. What is the ruling on this act?

A: It is impermissible to hang the said pictures on the walls of the stores, workshops and the like for
the purpose of bringing benefit or removing harm. This act entails Shirk (associating others with
Allah in His Divinity or worship) as it comes under the ruling of wearing amulets, which involves
minor Shirk (associating others in worship with Allah). Even worse, this act may entail major Shirk,
depending on the beliefs of the person who hangs them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chair mar

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18673

Q : A group has invented a new religion which could lead to a sedition among

(Part No. 2; Page No. 279)

people in Ivory Coast. They mislead people with useless speech which is neither edifying
nor useful in any way. They take a pledge from every Muslim to avoid six matters which
they are asked to repeat. This sect has spread throughout the Ivory Coast and anyone
who opposes them is not considered a Muslim. They claim that they have a proof from
the Qur'an which is Allah's statement: 0 Prophet! When believing women come to you to give

you the Bai'ah (pledge), that they will not associate anything in worship with Allah, that they will not
steal) Is one's Islam complete without this allegiance?

A: Allegiance must be given to the Muslim ruler promising compliance and obedience, as the
Companions did with the Prophet (peace be upon him) and as Muslims did with the Rightly-Guided
Caliphs, however, pledging allegiance to other than the Muslim ruler is an invalid Bid "ah (Islamic
innovation). The Prophet stated: Whoever performs any act for which there is no sanction from our

behalf, it is to be rejected."* and in another narration: "Whoever introduces into this affair of ours

(Islam) something that is not of it, it is to be rejected". (Agreed upon by Al-Bukhari and

Muslim). Whoever declares his faith, their Islam is valid provided that he commits to the tenants of
Islam, even if he does not pledge allegiance. The Prophet (peace be upon him) used to teach people
Islam and accept one's testimony of faith without taking a pledge from them. It is known from others
proofs that a Muslim must comply with and obey Muslim rulers, even if he does not pledge
allegiance.

(Part No. 2; Page No. 280)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'!

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19599

Q: It is a habit of the people in my country to hold various celebrations when a woman is
in her seventh month of pregnancy. These celebrations vary from one city to another.
Also, after a woman gives birth, they recite the Prophet's birth narrative.

The question is: What is your opinion on this and is there any religious proof on these
practices?

A: Celebrating a certain period of pregnancy and reciting the Prophefs birth narrative after delivery
are both Bid'ahs (innovations in religion) that have no basis in Sharrah (Islamic law). What is
Mashru' (Islarnically permissible) is to offer 'Aqiqah (sacrifice for a newborn); two sheep for the male
baby and one for the female baby. The sacrificial animals are to be slaughtered on the seventh day
after birth. The baby should be given a name and the head of a male newborn should be shaved.
This is according to the saying of the Prophet (peace be upon him): Every baby is in pledge for his

'Aqiqah which should be sacrificed for him on the seventh day after birth, and his head should be
shaved and he should be named. The Prophet (peace be upon him) also ordered that two sheep

should be sacrificed for the male newborn and one sheep for the female newborn.
(Part No. 2; Page No. 281)

If the person is unable to do this on the seventh day, he may slaughter the sheep whenever he is
able to.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20086

Q 2: Some women observe the following grievous action: if a woman has a stillbirth,
another barren woman comes and takes this dead baby and perfumes it and performs
Ghusl over the corpse, for the sake of fertility. Does such an act lead to Kufr (disbelief)?
What is your advice and Fatwa concerning this abominable act, which is widely spread
among barren women?

A: This act is not permissible, for it is superstitious and a corrupt belief that should be discarded and
forbidden.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 282)

Fatwa no. 21412

Q: Shaykh Muhammad Zakariyya (may Allah he merciful with him) is one of the most
famous religious scholars in India and Pakistan, especially among the followers of Tahligh
(a group calling to Islam). He has numerous publications; of which is: Fada'il A x mal, which
is read in the religious circles of the Tabligh group, and which the members of the group
consider as Sahih Al-Bukhari. I was one of them. While reading this book, I found that
some narrations are incomprehensible and unbelievable. Therefore, I refer my problem to
your Eminent Committee, hoping that you could solve it. These narrations include the one
reported by Ahmad Al-Rifa^y in which he claims that after performing Hajj, he visited the
grave of the Messenger (peace be upon him) and recited the following lines:

When I was away, I would send my soul
on my behalf to the ground to kiss
Now that I am here body and soul
extend your right hand to me to kiss

After reading them, the right hand of the Messenger (peace be upon him) came out and
he kissed it. This is mentioned in the book entitled Al-Hawi by Al-Suyuty. He also claims
that nine thousand Muslims witnessed this great incident and saw the blessed hand,
including Shaykh ^Abdul-Qadir Jilany (may Allah be merciful with him) who was there in
that place in Al-Masjid Al-Nabawy (the Prophet's Mosque in Madinah). In the light of this
story, I would like to raise the following questions:

(Part No. 2; Page No. 283)

1- Is this a real or baseless story?

2- What is your opinion concerning the book entitled Al-Hawy by Al-Suyuty in which this
story is mentioned?

3- If the story is not true, is it permissible to offer Salah (Prayer) behind the Imam (the
one who leads congregational Prayer) who narrates and believes in this story?

4- Is it permissible to read such books in the religious circles held in Masjids (mosques),
as this book is read in the Masjids of Britain by the Tabligh group? It is also widespread in
the Kingdom of Saudi Arabia, particularly in Al-Madinah Al-Munawwarah, as the author of
the book lived there for a long time.

Your Eminence, could you please guide us to the satisfactory answer so that I could
translate it into the local languages and distribute it among my friends, colleagues and all
Muslims I talk with in this regard?

A: This story is false and utterly baseless. The basic ruling concerning the dead; a prophet or
otherwise, is that he cannot move in his grave. What is claimed that the Prophet (peace be upon

him) extended out his hand to Al-Rifa "y or any one elsa is not true; rather, it is a baseless Wahm
(illusion), which should not be believed.

(Part No. 2; Page No. 284)

He (peace be upon him) did not extend his hands to Abu Bakr, 'Ulnar or any other one of the
Sahabah (Companions of the Prophet). One should not be deceived by mentioning this story by Al
Suyuty in his book Al-Hawy, for according to many scholars, Al Suyuty did not check the authenticity
of the narrations he reported in his books. Moreover, it is not permissible to offer Salah behind an
Imam who believes in this story, for he is imperfect with regard to his "Aqidah (creed) and believes
in superstitions. It is not permissible to read the book of Fada'il A "mal or any similar book that
contains superstitions and lies to the people in Masjids or elsewhere, for this implies misleading
people and spreading superstitions among them.

May Allah (Glorified and Exalted be He) guide all Muslims to the truth. He is All-Hearer and
Responsive!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 21672

Q 8: the Messenger of Allah (peace be upon him) said: "Do not set out on a journey but to

three Masjids (rnosques): Al-Masjid Al-Hararn (the Sacred Mosque in Makkah), this Masjid of mine
(the Prophet's Mosque in Madinah), and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem).")

What is the meaning of this Hadith? How should one set out on a journey?

(Part No. 2; Page No. 285)

A: The meaning of the Hadith is that it is not permissible to set out on a journey for the purpose of
"Ibadah (worship) of Allah (Exalted be He), such as offering Salah (Prayer), saying
Du "a' (supplication) , or reciting the Qur'an except to these three places: Al-Masjid Al-Hararn, Al-
Masjid Al-Nabawy, and Al-Masjid Al-Aqsa.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18623

Q 1: In some of our villages, banquets are held during certain seasons and each banquet
or "Wa^dah" as it is called, is prepared in honor of one of the Awliya 1 (pious people),
whether they are known or not. What is the ruling on participating in these banquets?

A: banquets held at fixed dates in honor of a Waliy, whether each month or each year, are Bid "ah
(innovation in religion) and a way leading to Shirk (associating others with Allah in His Divinity or
worship). Thus, it is not permissible to participate in these banquets, attend them or eat there, as
this may promote Bid "ah. It may lead an ignorant person to worship those Awliya' apart from Allah,
believing that they can bring good. The Prophet (peace be upon him) said, "Anyone who does

something in this matter of ours (the religion) that is not from it, it will be rejected." (Agreed upon

its authenticity by Al-Bukhari and Muslim). He (peace be upon him) also said, "Anyone who does an

action which is not in accordance with this matter of ours (Islam), will have it rejected." (Related by

Muslim in his (Sahih) book of authentic Hadith)

(Part No. 2; Page No. 286)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 21264

Q 8: What is the Du l a J (supplication) reported from the Prophet (peace he upon him)
that he said during the night of mid-Sha l ban? Is it a Sunnah (supererogatory act of
worship following the example of the Prophet) to gather in Masjids (mosques) during this
night, say a certain Du l a J and seek to draw closer to Allah by doing good deeds?

A: There is not any authentic evidence that supports making a special Du'a J or act of worship on the
fifteenth night of Sha'ban. Doing this is a BicTah (innovation in religion), because the Prophet (peace
be upon hirn) said: Every newly-introduced matter is a Bid'ah and every Bid'ah is a Dalalah

(deviation from what is right). >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The first question of Fatwa no. 21437

Q 1: We are a group of families in one village. Our fathers have taken a vow to offer each
year seven or fourteen slaughtered sheep, which they call the Sadaqah (voluntary
charity) of Al- x Arqub. This takes place at the beginning of the year provided that it is on
a Friday.

(Part No. 2; Page No. 287)

It is a Sadaqah through which they draw closer to Allah (Exalted be He) and upon
slaughtering the animals they mention the Name of Allah. This is because they used to be
infected in the past with diseases, misfortunes, and Fitnahs (trials) that sometimes led to
death. Therefore, they would slaughter a sheep in behalf of each member of us, poor or
rich, believing that this would ward off the diseases and misfortunes. When they delay
such slaughter, they become doubtful that they are stricken with diseases because of
this delay. Nevertheless, some of them know that these diseases are brought about by
Allah's Will and that it is Allah Alone Who wards off harm and that such slaughtered
animals offered could not protect them against the Will of Allah. However, they are
thrown into doubt. They offer these slaughtered animals every year. Some would
postpone the Jumu ah (Friday) Prayer until they finish slaughtering; others would invite
the people offering Salah to attend a meal to eat the slaughtered animals. What is the
ruling on this act? What should they do? May Allah safeguard you!

A: offering slaughtered animals on a certain date every year believing that this would protect the
town from any disaster is Haram (prohibited). Bid "ah (innovation in religion), and a means leading to
Shirk (associating others with Allah in His Divinity or worship). This is so even if the Name of Allah is
mentioned upon slaughtering and even if they call it Sadaqah.

If these slaughtered animals are offered for other than Allah (Exalted be He), such as the Jinn
(creatures created from fire) and devils in order to ward off their evil, this is an act of major Shirk
that takes a person out of Islam. Accordingly, they have to make Tawbah (repentance to Allah) and
give up this habit. They have to put their trust in Allah Alone. Say: "Nothing shall ever happen to us

except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector)." And in Allah let
the believers put their trust.)

(Part No. 2; Page No. 288)

Anyone who has made this vow should know that it is Haram and an act of disobedience that must
not be fulfilled. The Prophet (peace be upon him) said: ("Anyone who vows to obey Allah, should

obey Him; and anyone who vows to disobey Allah, should not disobey Him."> Such a will is Batil (null

and void) and should not be executed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 21577

Your Eminence, the book entitled "Al-Habib Al-Mustafa (peace be upon him)" attached to
this letter, by Mustafa Ahmad Al-Badawy, is widely spread in our country. The book
misleads the common Muslims and those whom they deem scholars due to their
eloquence and beautification of falsehood, so people appreciate the book, publish it and
distribute many copies of it in the country, especially in the eastern states of Sudan.
Please, review the book and explain the ruling of Islam on it so that we will convey this
ruling to those who are misled by

(Part No. 2; Page No. 289)

the book and demonstrate its deviation in ^Aqidah (creed) and the fabricated and weak
Hadiths, which are the core of the book.

May Allah reward you with the best for serving Islam, giving advice to Muslims and
fighting falsehood and its people altogether! May Allah guide you, grant you success and
benefit people through you! May peace and blessings of Allah be upon our Prophet
Muhammad, his family and Companions!

A: All Praise is due to Allah, the Lord of the Worlds, and may peace and blessings be upon our
Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta' reviewed the book in question and found
that it contains many points and mistakes related to "Aqidah; the most dangerous of which are:

1- On page S the author states: "There is no effective balsam or cure for negligence except
supplicating to Allah through His honest Messenger as Allah (Glorified and Exalted be He) orders us
saying : <And seek the means of approach to Him The Prophet (peace be upon him) is the greatest

of means and intermediaries."

This is corrupted form of Tawassul (seeking to draw close to Allah through unlawful means) which is
falsely introduced to Islam and leads to Shirk (associating others in worship with Allah). Actually, this
is an improper interpretation of the Qur'an,

(Part No. 2; Page No. 290)

since "the means of approach" mentioned in this Ayah (Qur'anic verse) signifies getting closer to
Allah (Exalted be He) by offering righteous deeds.

2- On page 10 the author says : "Without the Prophet (peace be upon him), Allah would have not
been known, nor would there have been heavens, earth, night, day, man, jinn or an Angel, for all
these were created for the sake of Muhammad (peace be upon him)." He also adds: "Allah informed
Adam that He created him, the heavens and earth only because of Muhammad."

Actually, this is a kind of exceeding proper limits concerning the Prophet (peace be upon him) and
over praise that contradicts his order: Do not exaggerate in praising me as the Christians praised

the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Messenger.}

3- On page no. 21 he quotes poetic verses in seeking relief from the Prophet Muhammad (peace be

upon him) on the Day of Gathering and Resurrection as wall as seeking elimination of troubles. This
is an act of Shirk (associating others in worship with Allah) because no one relieves or eliminates
troubles on the Day of Resurrection but Allah (Glorified and Exalted be He).

4- On page 59 the author mentions a poem written by Al-Nabhany which starts with this verse:

Over the universe lie the shoes of Muhammad
Very high, under his shade the creation is situated

This is an outrageous exaggeration because above the universe is the "Arsh (Allah's Throne) and
Allah, the Lord of the Worlds is above His "Arsh.

5- the book is riddled with weak and fabricated Hadiths and poems
(Part No. 2; Page No. 291)

that exaggerate in praising the status of the Prophet (peace be upon him). Therefore, it is obligatory
to warn people against this book and stop its circulation in order to guard the Muslims' "Aqidah from
Shirk and Bid "ah (innovations in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 21609

Q: Amongst things that Muslims are afflicted by nowadays are some practices that they
get through people with Aqidah (creed) and habits opposing Shari ah (Islamic law).
Examples of such practices are civil Festivals and annual celebrations which are held on
different occasions. To be more specific, keen Muslim teachers are very concerned and
worried about the tribulation that they have been afflicted by, which is called the
International Teacher's Day, that is celebrated by all people all over the world. Muslims
differed as to whether such a Festival is Halal (lawful) or Haram (prohibited). It is worth
mentioning that all countries celebrate the Festival in question every year on a specific
day. In such a celebration, students, teachers, students' fathers and school
administrators make statements about the merits of teachers, and the latter receive
gifts from their students. Sometimes refreshments are served during the celebration in
question when people probably congratulate each other saying: "May you have a good
year." Some other customs which are not established by Sharp ah are also practiced
during that celebration. Please tell me

(Part No. 2; Page No. 292)

what the ruling on such a Festival is, and whether it is permissible to participate in it.

A: It is impermissible to hold innovated Festivals, to celebrate them, to participate in them, or to
congratulate those who hold them as doing so involves helping them in sin and transgression.
Moreover, Allah (Exalted be He) mentions that amongst the characteristics of the faithful slaves of the
Most Gracious (Allah) is that they: And those who do not bear witness to falsehood i.e. they do not

attend Festivals of Kafirs (disbelievers), as stated in the Tafeir (explanation of the meanings of the
Qur'an) of the concerned glorious Ayah (verse). The foregoing applies whether such Festivals are
called so, or referred to as Days or Occasions, for names do not change facts. Besides, Muslims have
only two Holy Festivals; "Eid-ul-Fitr (the Festival of Breaking the Fast) and "Eid-ul-Adha (the Festival
of the Sacrifice).

It is thus Wajib (obligatory) that Muslims abandon such Bid "ah (innovation in religion) and Festivals
resembling those of Jahiliyyah (pre-Islarnic time of ignorance), including The International Teacher's
Day. May Allah help us all to act upon the Qur'an and Sunnah (whatever is reported from the
Prophet, peace be upon him) and to abandon all types of Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 2; Page No. 293)
Fatwa no. 21507

Q: I have read the enclosed booklet entitled "Jami* Al-Salawat Bi Asmaa Ashraf Al-
Bareyat", compiled by Ahmad Jumhury Al-Binjly.

This booklet is approved by the Ministry of Information under no. (623/2,/M), on
16/4/1419 AH. It is given to people for free in Rawaby Al-Hijaz Restaurant in Makkah.

The author mentions that during his journeys he met a person who sends peace and
blessings upon the Prophet (peace be upon him) twelve thousand times a day, and that's
why he wants to connect the Prophet's names he collected with the act of sending
peace and blessings upon the Prophet (peace be upon him).

Furthermore, he composed a peculiar poem that contains, as he claimed, the Prophet's
names. There is no proof that these names can be attributed to the Prophet (peace be
upon him). Examples of these names include Allah's Path, Allah's mention, Allah's Party,
the Lamp, the Almighty, the Powerful, the Known, the Resort, the Dominant, the
Overseer, the Possessor of Power, the Sacred, Spoke the Truth, the Piercing Star, the
Most Trustworthy Handhold, the Key to Paradise, Honor belongs to him, etc.

(Part No. 2; Page No. 294)

I hope you will, if it is appropriate, notify the competent authority that approved this
booklet not to approve such books, especially those of Tafsir (exegesis of the meanings
of the Qui* 'an) and Creed unless approved by people of knowledge or Fatwa so that no
confusion may occur due to publishing untrue information and books. Allah is the One
whose help is sought.

A: It is impermissible to act upon the content of this book. Likewise, the book should not be published
or sold, for it contains many names that may not be attributed to the Prophet (peace be upon him),
moreover, it is a means to prohibited exaggeration with respect to the Prophet (peace be upon him).
It is impermissible to recite the versified Adhkar and Winds, as they are Bid "ah, and the best course
of conduct is that of Prophet Muhammad (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21546

Q: Please find attached a copy of a reply written by Professor Muhammad * Abbas, may
Allah reward him well and increase the weight of his good deeds, and save him from the
day of the Greatest Terror (the Day of Resurrection). This reply addresses the novel
entitled "Walimah Li-A^shab Al-Bahr" (A banquet of Seaweeds) by the Syrian writer
Haydar Haydar. We ask Allah

(Part No. 2; Page No. 295)

to guide him and others. Your Honor will find in the attached reply what this Syrian
writer has mentioned about Allah (Glorified and Exalted be He), the Noble Qur'an, and the
honorable Messenger (peace be upon him). Things that were not even mentioned by
Jews in the Torah, or Christians in the Injil (Gospel), this Fasiq (someone flagrantly
violating Islamic law) comes in this time where Fisq and Fujur (wickedness, evil-doing) is
widespread and seizes the opportunity to stab Muslim scholars and laymen in their
backs. He is bold enough to mention matters which he would never dare to say if the
Muslims were sincere to their Lord, Prophet and Qur'an. He makes these statements in a
Muslim country to let all Muslims hear about this delusive novel that he wrote. This writer
has challenged all Muslims starting with scholars, Islamic authorities and organizations.
What is Your Honors' and other scholars' response in this virtuous country that is known
for defending Allah's Din ( Islam), Book and Messenger (peace be upon him). I hope that
your reply will be equal to, or even sterner than the challenge issued by this writer. Allah
(Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us). I hereby put
forward this issue before Your Honor, since you are more qualified than me, declaring my
disavowal to what this writer or any other deviants say. I repudiate the failure and weak
attitude adopted by the Islamic authorities and organizations in Muslim countries in
facing such dissolute people. Finally, Allah (Alone) is Sufficient for us, and He is the Best
Disposer of affairs (for us).

A: After reading some of the texts in the novel "Walimah Li-A "shab Al-Bahr"

(Part No. 2; Page No. 296)

by Haydar Haydar, and after gathering some data issued by several Islamic authorities in this regard
and the delusion and Kufr included in it, it has become clear to the committee that this novel contains
several serious violations, including the following:

1- Mocking Allah (Glorified and Exalted be He) and describing Him in a manner not befitting His
Majesty.

2- Mocking the Prophet (peace be upon him) and fabricating lies against him.

3- Denying the Day of Resurrection and mocking Jannah (Paradise), Nar (Hellfire), Thawab (reward
from Allah) and Punishment.

4- The Call to immorality and the spread of licentiousness among the believers

5- Urging people to violate the Rulings of Islam and to abandon its laws, etc.

Muslims do not differ that these statements express Kufr (disbelief) in Allah and apostasy, for it
involves mockery of Allah, His Messenger and Islam. It also implies refutation of Allah and His
Messenger (peace be upon him), confutation of the Qur'an and denying the Rulings of Islam. Allah
(Exalted be He) states: Say: "Was it at Allah (Jr>g >n), and His Ayat (proofs, evidence, verses,

lessons, signs, revelations) and His Messenger GoJL^g <*JLt otil ,_sJL^) that you were mocking?")

•Make no excuse; you disbelieved after you had believed. And but really they said the word of

disbelief, and they disbelieved after accepting Islam>

(Part No. 2; Page No. 297)

Furthermore, scholars are unanimous upon deeming whoever denies and rejects a well-known and
undisputable tenet of Islam a Kafir (disbeliever).

Therefore, it is obligatory for Muslims to urge the judicial authorities to consider the case of this
novel, so as to be able to judge it in accordance with the Judgment of Allah and His Messenger, to
teach this writer and whoever thinks to attack Islam a good lesson, and let every Muslim know that it
is impermissible to print, publish, or circulate this novel and that it must be destroyed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21469

Q: Some lovers of rings and gems such as onyx, Iranian turquoise, etc. believe and
propagate that such gems have special characteristics and benefits. They support their
view by the Hadith and sayings which are mentioned in

(Part No. 2; Page No. 298)

the book of Al-Mustatraf such as the saying of Ja^far ibn Muhammad: "A person who
wears a ring made of turquoise will not be afflicted by poverty." Another example is the
saying: "Beneficial rings are made of four materials: corundum which guards against
drought, turquoise which saves from poverty, agate which saves from infertility, and
Chinese iron which is for protection." The book also mentions that looking at turquoise
sharpens one's eyesight and protects one who wears it against disease and drowning.
Moreover, the book mentions that Ja x far Al-Sadiq said: "A person who wears a ring
made of turquoise will not be afflicted by poverty."

It also states that wearing agate and carrying it make a person patient, refines their
character, makes them calm at times of disputes, make their opinions correct, and
delights their soul. It ascribes a Hadith to the Messenger of Allah (peace be upon him)
which reads: "Whoever wears a ring made of agate will continue to be blessed."

It is worth mentioning that these Hadith and sayings which are mentioned in the book
are photocopied and distributed. When I questioned this, people told me that these are
secrets. I told them that such gems are not better than Al-Hajar Al-Aswad (the Black
Stone in a corner of the Ka bah) and 'Ulnar ibn Al-Khattab said 'addressing Al-Hajar Al-
Aswad 1 : 'I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet
(peace be upon hirn) kissing you, I would never have kissed you.' People answered, "Experience

is the best proof for the special characteristics that Allah makes for such gems." They
then mentioned some stories such as that of a man who used to have a ring

(Part No. 2; Page No. 299)

that when worn a man would not ejaculate during sexual intercourse until he would take
it off. Bridegrooms thus would borrow such a ring for the first night after their wedding.
Another story is that a man went to have his hair cut but the barber was unable cut his
hair and he wondered why. The man then took off a ring that he wore and put it aside;
consequently the barber was able to cut his hair. There are many other similar stories. It
is only the help of Allah that people must seek.

O Honorable Sheikh, is there any Sahih (authentic) Hadith or saying that supports these
claims? Are the narrations mentioned in the book of Al-Mustatraf considered Sahih and
valid and could be used as evidence? Do such gems have distinguished characteristics?
Provide us with your beneficial answer please. May Allah benefit you.

A: No Sahih Hadith is reported from the Prophet (peace be upon him) regarding the merits or
characteristics of rings and gems which are mentioned in the question. It is thus impermissible to

ascribe to the Prophet (peace be upon him) things that he did not say for it is authentically reported
that he (peace be upon hirn) stated: Whoever lies against rne (intentionally), then (surely) let thern

occupy their seat in Hell-fire. Consequently, it is impermissible for a person to believe that these

rings have special merits, or to believe in the stories and myths which are related to them. Finally, it
is impermissible to depend on the book of Al-Mustatraf as far as matters of knowledge and Din
(religion) are concerned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 300)

The second question of Fatwa no. 18565

Q 2: In our villages, some banquets are held for the sake of the dead and people attend
them. When I disapprove travelling to these villages, people say that their intention is to
visit their relatives, go shopping in the markets there, or do business there; is this
permissible? Does their intention make it permissible?

A: offering slaughtered animals for the dead with the intention of drawing closer to the rn is
considered a form of major shirk (associating others with Allah in His Divinity or worship). If the
intention is to celebrate their birthdays without drawing closer to thern, this will be a prohibited
Bid "ah (innovation in religion) which must be avoided. People must be prohibited from observing
such events even if they are used to this, so it is not permissible to go on in this practice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the g efi^lfSl Vres id en cy
of Scholarly Research and lfta r

The second question of Fatwa no. 18221

Q 2: It is a custom in our district that in August or September every year, some people
from our village gather in the Masjid (mosque) to slaughter a bull or a sheep and
distribute the meat to houses to prepare food. When the people eat, they supplicate to
Allah (Exalted be He) not to inflict them

(Part No. 2; Page No. 301)

with diseases. They give Sadaqah (voluntary charity) and say that it is for the sake of
good health. They believe if they do so, Allah (Exalted be He) will ward off misfortunes.
What is the ruling on eating this food? What is the ruling on those who believe this?

A: This slaughtering is a Bid "ah (innovation in religion) and this belief is false and not permissible
because it has no origin in religion. The Prophet (peace be upon him) said: "Anyone who does an

act for which there is no sanction from our behalf, that is to be rejected.") He (peace be upon him)

also said: ("Beware of novelties, for every novelty is a Bid "ah, and every Bid "ah is delusion."}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18365

Q 2: What is the ruling on two men who made a pledge to something and recited Surah
Al-Fatihah [the Opening Chapter]? Should it he fulfilled? What is the Kaffarah (expiation)?

A: Reciting Surah Al-Fatihah whan making a pledge has no basis in religion. If the pledge is made on
something lawful, it must be fulfilled because Allah (Exalted be He) says:

(Part No. 2; Page No. 302)

And fulfil (every) covenant. Verily, the covenant, will be questioned about. Also, Allah says: <And

fulfil the Covenant of Allah (Bai'ah : pledge for Islam) when you have covenanted The Prophet

(peace be upon him) said: "Three are the signs of a hypocrite: when they speak they tell lies, when

they make a promise they break it, and when they are trusted they betray (the trust)." (Agreed upon

by Al-Bukhari and Muslim as narrated on the authority of Abu Hurayrah (may Allah be pleased with
him)). It is related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the
authority of "Abdullah ibn "Amr ibn Al-"As (may Allah be pleased with both of them) that the Prophet
(peace be upon him) said : "Anyone who has the following four (characteristics) will be a pure

hypocrite and anyone who has one of the following four characteristics will have one characteristic of
hypocrisy unless and until they give it up: Whenever they speak, they tell lies; whenever they make a
promise, they break it; whenever they quarrel, they deviate from the truth; and whenever they make
a pledge, they prove treacherous.") 1

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 2; Page No. 303)

Bid ah related to marriage

Fatwa no. 12317

Q: In wedding ceremonies, some people bring a man or a woman to break eggs over the
bride or the groom's head. Then, this person puts a plate over the head of the bride or
the groom. People come to congratulate them and put money in this plate. The person
holds the money and announces each payment and the name of the donor. They gain
around 10 thousand in each wedding. When people are asked about the reason for
bringing these persons who deceive them and take their money, they reply that this is
the custom of their fathers and forefathers. Some people bring a ram, make it lie down
and then ask the bride or the groom to step over it to and fro. They believe that this
practice blesses their marriage.

What is the ruling on whoever brings these people to the wedding ceremony?
What is the ruling on whoever claims that it is an act of Sunnah? Is this true?
What is the ruling on breaking the eggs or slaughtering the ram?

(Part No. 2; Page No. 304)

Is the money paid to this person considered lawful gain or not?

What is your advice to the family that believes this is their parents' traditions? What
should they do after they receive your reply? Do they have to pay Kaffarah (expiation)?

A: 1. breaking eggs on the bride or the groom's head in weddings is not an act of Sunnah. It is one
of the old detestable customs by which swindlers devour people's property wrongfully. It is not
permissible to bring such people to a wedding ceremony or to ask the bride and the groom to pass to
and fro over a ram.

2. It is not permissible to pay money to the person who breaks the egg in the wedding ceremony.

3. Whoever has done such things should repent to Allah (Glorified and Exalted be He) and ask His
forgiveness and should not do them again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21533

Q: Some families bring water on which Qur'an
(Part No. 2; Page No. 305)

is recited at the marriage of their daughters and sons. They put an amount of spathe
salt, which is used to wash the dead, mixed with Vex cream and wash the husband and
wife for fear of the evil eye, envy, and Sihr (sorcery) believing in the permissibility of this
act. Is this act permissible according to Shari^ah (Islamic law)? Could you kindly advise.
May Allah reward you and safeguard you.

A: reciting the Qur'an on water and putting an amount of spathe salt mixed with Vex cream in this as
a method to stop the evil eye, envy, and Sihr from inflicting those who want to marry is a Bid "ah
(innovation in religion) which has no origin in religion. It was not authentically reported that the
Prophet (peace be upon him) nor any of his Sahabah (Companions - may Allah be pleased with
them) did that. It is not permissible to believe that this act can bring about benefit or ward off harm.
A person should adhere to the permissible Ruqyah (reciting Qur'an and saying supplications over the
sick seeking healing) from the Qur'an and the Most Beautiful Names of Allah (Exalted be He). They
must protect themselves with Adhkar (invocations and Remembrances said at certain times on a
regular basis) and reported Du"a' (supplication).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21437

Q 2: When a person marries, they offer a sheep as a sacrifice and make it a habit to offer
a sacrifice every year. Sometimes the guardian of a wife enjoins the husband to offer a
sheep as Sadaqah (voluntary charity) every year believing it protects the wife

(Part No. 2; Page No. 306)

and the children from the evils of envy, diseases, and afflictions. They make it as a vow
to be offered every year and call it Al-Rizbah. When they slaughter it, they mention
Allah's Name. Some people think that if they delay slaughtering it, they suffer diseases
and afflictions. Others are absolutely certain that diseases occur by the Will of Allah but
they consider it a vow that must be fulfilled. Your Eminence, what is the ruling on their
deed and what is the ruling on them? May Allah bless you and your deeds and make
Muslims and Islam benefit from your deeds!

A: slaughtering a sheep every year after marriage believing that this would protect thern from envy,
diseases j and afflictions, is an unlawful act and a false belief. It is not permissible to call it Sadaqah.
In fact, it is a means to Shirk (associating others with Allah in His Divinity or worship). This act must
be totally abandoned; and anyone who does that must make Tawbah (repentance to Allah), put their
trust in Allah Alone, and be certain that nothing brings good nor wards off harm but Allah (Glorified
and Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 11906

Q 2: When experiencing a long drought, some villagers take a bull or a camel and
slaughter it in the waterway,

(Part No. 2; Page No. 307)

asking Allah for mercy and rain. Please advise, may Allah reward you!

A: It is permissible for Muslims, in case of late rain and drought to perform Salah (Prayer), observe
Sawm (Fast), give in Sadaqah (voluntary charity), and abstain from engaging in disputes and
wrongdoings, as obedience brings blessings while disobedience causes barrenness. Also, the Imam
(the one who leads congregational Prayer) should specify a day on which people will offer Salat-ul-
Istisqa' (Prayer for rain). The people must go to this Salah in submission, humbleness, and Khushu "
(the heart being attuned to the act of worship) and the Imam should lead them in a two-Rak"ah
Salah (Prayer consisting of two units), as for slaughtering a bull or a camel in the waterway hoping
for rain, this is a Bid'ah (innovation in religion), which may lead to Shirk (associating others with
Allah in His Divinity or worship) if they believe that this act will bring rainfall.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

Fatwa no. 16626

Q: I would like to inform Your Eminence that I am studying for my Ph.D. thesis, and my
supervising professor asked me to cover a very important topic, i.e. the Islamic view on
preserving sites and buildings that have a special historical or architectural significance.
Does Islam encourage maintaining such buildings or sites? Is it permissible, for example,

(Part No. 2; Page No. 308)

to maintain a site or a building that witnessed important historical or religious events? Is
it permissible to turn it into a museum to be visited by the public?

A: It is impermissible to exaggerate the importance of historical sites and buildings, because this
might lead to Shirk (associating others with Allah in His Divinity or worship). The laypeople may be
tempted to believe that such places are blessed, and be driven to commit acts of disbelief. The
Prophet (peace be upon him) forbade building over graves and performing Salah (Prayer) by them,
for that is a means of Shirk. It is, therefore, obligatory to neglect and abandon such a deed and to
warn against it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21138

Q: In Al-Ta'if there is a Masjid (mosque) called Masjid Al-Ku x where people claim that
Allah's Messenger (peace be upon him) met * Addas upon his return from Al-Ta'if. As
teachers, we are required to take students on a visit to this Masjid so that they have
information about this monument. Is this permissible? If visiting this Masjid is not
permissible, what is the ruling on taking the students to it merely to know about it? What
is the ruling on the Muslim who goes to it to perform two Rak ahs (units of Prayer)
there?

A: The two Mas j ids Al-Qantarah and Al-Ku" in Al-Ta'if are associated with Bid "ah (innovation in
religion) that has no origin in Islam, nor do they enjoy any special merit.

(Part No. 2; Page No. 309)

There is no authentic Hadith or Athar (narrations from the Companions) that mentions them, and the
stories that people relate about them are false and unfounded. Therefore, a Muslim is not permitted
to visit them as an act of worship, exactly like the other Masjids that are associated with Bid "ahs.
Also, it is not permissible for a Muslim to single out a Masjid for visit and worship except the three
Masjids, namely, Al-Masjid Al-Hararn (the Sacred Mosque in Makkah), Al-Masjid Al-Nabawy (the
Prophefs Mosque in Madinah), and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem), in addition to
Masjid Quba' in Madinah. Thus, it is clearly not permissible to take students on a journey to visit
these two Masjids since this misleads the minds of the young students and it is obligatory to protect
Muslims' "Aqidah (creed) from Bid "ahs and misguidance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 11093

Q 2: Some people would offer a slaughtered animal if they saw their father in a dream. Is
this a Bid ah (innovation in religion)?

A: slaughtering a sheep for having seen one's father in a drearn has no origin in the Shari "ah
(Islamic law). In fact it is a Bid "ah.

(Part No. 2; Page No. 310)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 311)

Fitnah

(Part No. 2; Page No. 312)

The second question of Fatwa no. 10511

Q 2: I want to ask about a Hadith which reads as follows: Al-Hasan Al-Basry (may Allah
be merciful with him) said: I have come to know that the Prophet (peace be upon him)
said: "Before the Last Hour there will be Fitnahs (temptations) like pieces of a dark night in which a

man's heart will die like the death of the body and a man will be a believer in the morning and a
disbeliever in the evening, or a believer in the evening and a disbeliever in the morning. There will be
people who would sell their religion for paltry worldly goods." If this Hadith is Sahih (authentic),

what is the act which if it is done by a Muslim, they will be disbelievers and what is the
way out? Could you kindly advise. May Allah reward you with the best!

A: It was related by Muslim in his Sahih Book of Hadith and Al-Tirmidhy in his Sunan (Hadith
compilations classified by jurisprudential themes) on the authority of Abu Hurayrah (may Allah be
pleased with him) that the Messenger of Allah (peace be upon him) said: "Hasten to perform (good)

deeds before Fitnahs which are as dark as night, where one can be a believer in the morning and a
disbeliever at night, or they can be a believer at night and a disbeliever in the morning. They would
exchange their religion for the perishable goods of the worldly life." Al-Tirmidhy said: This Hadith is

Hasan and Sahih (good and authentic Hadith).

(Part No. 2; Page No. 313)

This Hadith was related by scholars in the chapters on Fitnahs, which refer to what befalls this
Ummah (nation based on one creed), such as disagreements, killing, and rendering things which
Allah (Exalted be He) and His Messenger (peace be upon him) have prohibited as Halal (lawful). The
meaning of his saying: One can be a believer in the morning and a disbeliever at night..) to his

saying: <They would exchange their religion for the perishable goods of the worldly life was

explained by Al-Hasan (may Allah be merciful with him) as related by Al-Tirmidhy as follows, "A
person wakes up in the morning prohibiting for himself his brother's blood, honor, and money and
when the night falls, he believes they are lawful." the exit from Fitnahs is to resort to Allah (Exalted
be He) and avoid all disputing sects by sitting at home or moving to another place with one's
possessions or to another land if one has any other. Al-Bukhari related with his Sanad (chain of
narrators) on the authority of Abu Sa"id Al-Khudry (may Allah be pleased with him) that the
Messenger of Allah (peace be upon him) said: "A time is about to come when the best property of a

Muslim will be sheep which he takes to the tops of mountains and the places of rainfall so as to flee
with his religion from Fitnahs. ">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

(Part No. 2; Page No. 314)

The second question of Fatwa no. 10575

Q 2: How can we understand and act according to the Hadith which was narrated on the
authority of Hudhayfah ibn Al-Yaman (may Allah be pleased with him) and was related
by Al-Bukhari in Kitab Al-Fitan (Book of Tribulations), Chapter on "If there is neither a
Muslim Community nor an Imam (ruler)"?

What did the Messenger of Allah (peace be upon him) mean when he said to Hudhayfah
(may Allah be pleased with him) "turn away" when there is neither a Muslim Community
nor an Imam?

A: There are many kinds of Fitnahs (trials). The Prophet (peace be upon him) meant to avoid the
causes of Fitnah and evil. A person should call to the truth and act according to it. You have to
choose the group which will draw you closer to goodness and cooperate with them in righteousness
and piety hoping for Istiqamah (integrity) and safety from evil.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

irman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 315)

Fatwa no. 17320

Q: "You will have rulers some of whom you will approve of and some of whom you will disapprove

of. Anyone who disapproves of them will be saved, and anyone who isolates from them will be
secured, but anyone who mingles with them will be ruined." Your Eminence, is this Hadith Sahih

(authentic)? We read it in Sahih Al-JamT Al-Saghir Wa Zyadatih. We think that its
meaning contradicts other narrations related by Al-Bukhari, Muslim, and others from
many of the Sahabah (Companions of the Prophet) on the issue of not revolting against
the ruler. These narrations even reached the degree of Hadith Mutawatir (a Hadith
reported by a significant number of narrators throughout the chain of narration, whose
agreement upon a lie is impossible). This is also the belief of Ahl-ul-Sunnah (those
adhering to the Sunnah) and scholars of Hadith as Imam Al-Tahawy said, "We do not
revolt against our rulers even if they transgress." Are we right or wrong? Please explain
the truth to us. If the mentioned Hadith is Sahih, how can we reconcile both meanings?

A: The Hadith you mentioned is Sahih and it does not disagree with the belief of Ahl-ul-Sunnah as
regards listening to the rulers and obeying them and adhering to the Muslim community and never
revolting against the rulers even if they transgress as long as they do not commit Kufr (disbelief).
This is because the meaning of "anyone who disapproves of them" in the Hadith refers to verbal
disapproval as explained by the interpreters of Hadith.

Al-Munawy said in (Sharh Al-Jami" 4/132), "Anyone who disapproves of them"

(Part No. 2; Page No. 316)

means whoever verbally disapproves of the violations of Shari'ah (Islamic law) is saved from
hypocrisy, and whoever isolates from them and disapproves of their deeds by their heart is secured
from punishment for not forbidding evil, and whoever mixes with them being pleased with their
immorality will be ruined; that is, they have done what makes them deserve ruin in the Hereafter."

Sahih Muslim supports this meaning by the Hadith reported on the authority of Um Salamah (may
Allah be pleased with her) that the Prophet (peace be upon him) said: "Rulers will be appointed

over you, and you will find them doing good as well as bad deeds. Anyone who hates their bad deeds
is absolved from blame. Anyone who disapproves of their bad deeds is (also) safe (so far as Allah's
Wrath is concerned). But anyone who approves of their bad deeds and imitates them (is doomed).
People asked, "Messenger of Allah, should not we fight against them?" He replied: No, as long as
they offer Salah (Prayer).")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16873

Q: Some people claim that they are following the way of Salaf (righteous predecessors),
(Part No. 2; Page No. 317)

but they are constantly attacking scholars and accuse them of introducing innovations in
the religion. It is as if their tongues are created to utter such accusations despite their
claim that they follow the Salaf. Now, I would like to ask Your Eminence, may Allah keep
you safe:

What is the true concept of Salafiyyah and its attitude towards the modern Islamic
sects? May Allah reward you the best reward for benefiting Muslims. Indeed, He is the
All-Hearer of supplication.

A: If the reality is as you have mentioned, then attacking scholars and ascribing thern to innovations
is not the way of the Salaf, who were the best of this Urnrnah (nation). Rather, theirs is the way of
adhering to the teachings of the Qur'an and the Sunnah as well as understanding the religion of
Islam in the same manner of the Sahabah (Companions of the Prophet) and those who follow them
in righteousness who called to Allah with wisdom, fair preaching, and arguing in a way that is best.
This also necessitates acting according to what is preached and the principal rulings of Islam, calling
to co-operation in good and union of all Muslims on the truth in addition to avoiding all causes of
dissention, such as grudges, envy, and abusing people's honor, as well as other reasons that
separate Muslims into sects and groups that curse and abuse each other. Allah (Exalted be He) says,

(Part No. 2; Page No. 318)

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among

yourselves, and remember Allah's Favor on you, for you were enemies one to another but He joined
your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on
the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat (proofs, evidences,
verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided.) <Let there arise out

of you a group of people inviting to all that is good (Islam), enjoining Al-MaVuf (i.e. Islamic
Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief
and all that Islam has forbidden). And it is they who are the successful. And be not as those who

divided and differed among themselves after the clear proofs had come to them. It is they for whom
there is an awful torment.) Furthermore, it is authentically reported that the Prophet (peace be upon

him) said: Do not renegade (as) disbelievers after me, striking the necks (cutting the throats) of one

another) There are more Ayahs and Hadiths that dispraise dissention and its reasons. Thus, securing

the honor of Muslims is necessarily admitted religious obligation. They should not be violated or
abused. It is also worse to violate the honor of Muslim scholars, who benefit Muslims with their
knowledge. There are many texts of the two noble revelations pointing out to their revered status.
Allah (Glorified be He) mentions them as the witnesses to His Oneness when He (Exalted be He)

says:

(Part No. 2; Page No. 319)

Allah bears witness that La ilaha ilia Huwa (none has the right to be worshipped but He), and the

angels, and those having knowledge (also give this witness); (He always) maintains His creation in
Justice. La ilaha ilia Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.

Abusing scholars unjustly and ascribing thern to innovations and Fisq (flagrant violation of Islamic
law) or belittling their status and degrading their opinions are of the most grievous kinds of injustice;
rather this might stir Fitnah and ward off Muslims from seeking to learn matters of their Din (religion)
and all the goodness spread by such scholars, regardless of the great harm this will affect on the
spread of the sanctified Shar\ If the trustworthiness of those who preach such beneficial knowledge
is blemished, this will definitely affect the knowledge seekers and their readiness to receive such
knowledge. This is similar to criticizing the Sahabah of the Messenger of Allah by some whimsical
people. The Companions are the witnesses that the Prophet of this Ummah (peace be upon him) did
conveyed his message and the Shari "ah of Allah. If the trustworthiness of the witness is abused, the
same happens to the person who is witnessed. It is obligatory upon the Muslim to adhere to the high
manners of Islam and its rulings, hold the tongue from abusing knowledgeable scholars, repent to
Allah (Exalted be He) and pay the due rights to their owners. However, if a scholar wrongly judges a
legal matter, this should not be a pretext to underestimate his knowledge, as knowing what is right is
by referring to the knowledgeable people who are known for their religion and sound creed. The
Muslim should not listen to an ignorant person who may misguide him while he is unaware.

(Part No. 2; Page No. 320)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 16872

Q: We would like your Eminence to clarify for us some issues regarding a debate that was
aroused in our country, Sudan, on the Salafiyyah (those following the way of the
righteous predecessors) Group here.

Some brothers drew away from the renowned Group of Ansar Al-Sunnah Al-
Muhamadiyyah (protectors of the Prophet's Sunnah). They started to criticize it and
describe its followers as being (Muslims who speak your language but whoever responds
to them will be thrown in Hell-fire). They based this view on Hadith Al-Fitnah (sedition)
which is narrated by Hudhayfah ibn Al-Yaman. The reasons for which the brothers
referred to the above and broke away from Ansar Al-Sunnah Al-Muhamadiyyah Group
can be summarized in the following:

They consider naming the Salafiyyah Group in Sudan as Ansar Al-Sunnah Al-
Muhamadiyyah a Bid ah (innovation in religion). They think that Ansar Al-Sunnah Al-
Muhamadiyyah Group is a mere party, just like all other deviated parties and groups.

It is worth mentioning that such a matter separated Muslims and disturbed the Da ^ wan
(calling) to Tawhid (belief in the Oneness of Allah) in a country where

(Part No. 2; Page No. 321)

most of its people follow the way of Sufism. In addition, the current situation causes
young men who join Ansar Al-Sunnah Al-Muhamadiyyah Group to be confused and doubt
the truth. People wonder how the Salafiyyah Group in Sudan can unify Muslims all over
the world while it is unable to unify its few members? Yet, people have perfect Yaqin
(certainty) that In sha J a-Allah (if Allah wills) He (Exalted be He) will cause the truth to
be victorious and destroy falsehood along with the enemies of Din (religion).

A: ansar al-Sunnah al-Muharnadiyyah Group in Egypt and Sudan is an Islamic Group whose members
abide by the Sunnah (whatever is reported from the Prophet peace be upon him) according to the
understanding of the Salaf (righteous predecessors), who makes Da "wan to Allah in conformity to
what has been conveyed to Muslims by the Prophet (peace be upon him) regarding the issues of
Tawhid, "Ibadah (worship), and good manners. Besides, Ansar Al-Sunnah Al-Muhamadiyyah Group
believes in Al-Wala 1 wal-Bara 1 (loyalty and disassociation for Allah's Sake) based on the Qur'an and
Sunnah. The foregoing is what we know about such a Group. All praise be to Allah Alone, Ansar Al-
Sunnah Al-Muhamadiyyah Group represents the real Muslim main body amidst such societies which
have many different sects and creeds. It may be worth mentioning that many scholars, knowledge
seekers, and ordinary people benefited from Ansar Al-Sunnah Al-Muhamadiyyah Group, and that this
name distinguishes the concerned Group from other groups and sects that indulge in misguiding
Bid "ah s (innovations in religion) and whims. Nevertheless, the covenant of Al-Wala' wal-Bara' (that
the members of the Group in question give) has nothing to do with any name; it is just a covenant to
follow the Qur'an and Sunnah and love and hate in Allah's cause.

Accordingly, it is impermissible that followers of the Group in question separate or that any body
disunites them. Whoever does so or accuses them of forming an abominable party transgresses
them and commits a sin.

(Part No. 2; Page No. 322)

The accusation referred to above is nothing but a Fitnah (sedition) that separates Muslims who
model after the way of the Prophet (peace be upon him). We enjoin you and ourselves to fear Allah
in secret and public, not to respond to those who want to create differences between Muslims, to be
keen to acquire beneficial knowledge and spread it amongst people, to give special concern to issues
which relate to Tawhid of Allah (Glorified and Exalted be He) in His Tbadah, Names, and Attributes,
and to warn against Shirk (associating others with Allah in His Divinity or worship) and deviating
ways. May Allah keep us all firm on Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18072

Q 1: what is the meaning of giving authority to people other than the qualified people,
which the Prophet (peace be upon him) informed as one of the signs of the Hour? Does
this apply to religious matters only, or to both worldly and religious matters?

A: The meaning of giving the authority... in this Hadith is: giving the authority to other than the
qualified people in both worldly and religious matters, as

(Part No. 2; Page No. 323)

responsibility is a trust which should be delivered to its people, and giving it those who are not
qualified would be a form of treason, as this leads to corruption and the loss of people's rights. Allah
says: {Verily, the best of men for you to hire is the strong, the trustworthy. So there must be power

in execution and integrity in performance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18060

Q 2: When my mother regained her consciousness after falling into a coma and found half
of her body paralyzed, she asked Allah (Exalted be He) to end her life because she did
not want to live in such a state. One day later, she returned home and died the following
morning. Is my mother sinful because she asked Allah (Exalted be He) to let her die?
Please advise. May Allah reward you with the best!

A: wishing for death is not permissible unless a Muslim is afraid of Fitnah (trial) in their religion. The
Prophet (peace be upon him) said: "None of you should wish for death because of a calamity which

has befallen them. However, if it is
(Part No. 2; Page No. 324)

unavoidable to wish, let them say, "O Allah, keep me alive so long as life is better for me and let me
die when death is better for me." There are many Hadith to that effect. The action of your mother is

not permissible, but perhaps she is excused owing to her ignorance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fourth question of Fatwa no. 16371

Q 4: i am often fed up with my life and the Muslims' lack of religious commitment, i
frequently say, "i wish i was not horn." I ask Allah (Exalted he He) to help me get rid of
this feeling of dissatisfaction. How can I eliminate this distress?

A: It is not permissible for a man to say the phrase "I wish I was not born;" rather, they should,
when afflicted with an unpleasant thing, show patience and have Ihtisab (confident anticipation of
Allah's Recompense) and say as the patient ones used to say: "Truly! To Allah we belong and truly,

to Him we shall return.") If anything bad happens to a person, they should say: "Allah has decreed

and what He wills has happened," as the Prophet (peace be upon him) said: "Maintain doing the

useful things, seek the help of Allah, and do not feel helpless. If anything happens to you, do not say,
'If only I had done such and such thing, then such and such thing would have happened/ Say instead,
'Allah (may He be Exalted) has decreed and what He wills has happened,

(Part No. 2; Page No. 325)

for 'If only' opens the door to Satan. "> (Related by Muslim in his Sahih (authentic) Book of Hadith)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16596

Q 2: What are the means to strengthen one's Iman (faith) at times of Fitan (sedition)
appearing in Televisions, streets, and western societies?

A: There are several means by which a person can strengthen Irnan, such as abiding by the acts of
obedience to Allah, avoiding prohibitions, associating with righteous people, increasing the recitation
of the Qur'an and contemplating its meaning, studying the Prophetic Sunnah (Whatever is reported
from the Prophet), and the persistence in remembering Allah (Glorified and Exalted be He), in
addition to being attached to Du "a 1 (supplication) and feeling that you are always in need of Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17549

Q 1: We are young people from Ahl-ul-Sunnah wal-Jama x ah (those adhering to the
Sunnah and the Muslim main body), praise be to Allah. We face some difficulties when we
call our parents to apply the Sunnah (whatever is reported from the Prophet). Many
young people cannot apply the Sunnah

(Part No. 2; Page No. 326)

for fear of their fathers. What is the ruling on this?

A: You have to adhere to the Sunnah, acquire useful knowledge, show patience during suffering in
Allah's Cause, and call your parents and other people to apply the Sunnah. We hope that Allah
(Exalted be He) will guide people at your hands. Allah's Messenger (peace be upon hirn) said: ("If

Allah guides aright even one man through you, that is better for you than to possess the most
valuable of the camels.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 14833

Q: May Allah (Exalted be He) reward you for your concern about Islam and Muslims! In a
previous letter, I stated that I began practicing Islam after a state in which I used to
commit sins regularly. Later on, many things stood as barriers in my way and I was
surprised that my father, who is supposed to help me give up sins, opposed me. My
father does not like my state of practicing Islam or that of committing sins. When I asked
him how I could please him, he ordered me to shave off my beard and forsake the
Multazim (practicing Muslim) brothers in our country. He gave me that order on the
pretext that the society rejects

(Part No. 2; Page No. 327)

and does not welcome them. I told him that we should overlook the society since we
seek only the reward in the Hereafter in which every believing slave will be honored and
we seek only to lead our life in a way that pleases Allah (Exalted be He). He told me that
even though he is sure that both they and I follow the right way, the society still looks
at them suspiciously and does not approve of them. He does not prevent me from sitting
in the nearby Masjid (mosque); yet the main problem lies in my beard. He forbids me from
attending their lectures or mixing with them. He even permits me to observe Ttikaf
(seclusion for worship in a Masjid) throughout the rest of my life on the condition that I
shave off my beard. My father says that I may take all my books and remain in the
nearby Masjid forever. In this case he will be pleased with me. If I keep my beard, he will
not because he considers this beard a source of shame for my brothers who insist on
abandoning Salah (Prayer). I wonder how growing my beard could be a source of shame
for people who do not obey Allah (Exalted be He) or enter Masjids. i have the option to
choose between obeying my father and obeying the Messenger (peace be upon him), i
said that no one is to be obeyed in defiance to Allah (Exalted be He) and requested my
father to give me fifteen days respite to consult about the matter, though I am fully
convinced that I must not obey anybody in defiance of Allah (Exalted be He). Please
advise.

(Part No. 2; Page No. 328)

A: We thank Allah (Exalted be He) that He has guided you and we implore Him to make you steadfast
and consistently observant of Islam - indeed He is All Hearer and All Responsive. It is obligatory for
you to be dutiful to your parents and treat them kindly and you should avoid speaking harshly to
them. You must try your best to fulfill their needs. However, it is not permissible for you to obey the
order of your father to shave off your beard because the Prophet (peace be upon him) said: ("Trim

closely the moustache, and let the beard grow." (Agreed upon by Al-Bukhari and Muslim) The

Prophet (peace be upon him) also said : "It is obligatory for a Muslim to listen and obey (the

appointed authority) whether they like it or not, except when they are ordered to do a sinful thing; in
such a case, there is no obligation to listen or to obey." (Agreed upon by Al-Bukhari and Muslim)

Your father fears that people may talk ill of you or despise you due to your adherence to Islam and

sitting with righteous people, but you may tolerate this fact by telling hirn that Allah (Exalted be He)
has made Islam a test for people so that the one who adheres patiently to it will gain the pleasure of
Allah (Exalted be He) and enter His Jannah (Paradise). People hurt Prophet Muhammad (peace be
upon him) who is the premier of people and most loved person to Allah (Exalted be He). They
depicted him as a mad man and a sorcerer, put the abdominal contents of a slaughtered she-camel
between his shoulders, cast stones at him, and severely beat and tortured his Sahabah (Companions
of the Prophet) until some of them died. Nonetheless, they patiently adhered to Islam and as a result
a new person used to embrace Islam every day until the Muslims became stronger and glorious as
Islam prevailed. Similarly, these days Islam has become strange and Multazirn persons are pursued
and displaced and false accusations are made against them. However, Allah (Exalted be He) will
make Islam reign supreme by their persistent adherence to it and patience in spite of the harm,
insults, and mockery they experience.

(Part No. 2; Page No. 329)

Many Muslims at all levels have started practicing Islam and are returning to it every day. Allah
(Exalted be He) says: So be patient. Surely, the (good) end is for Al-Muttaqun (the pious) He

(Exalted be He) also says: 0 you who believe! Endure and be more patient (than your enemy), and

guard your territory by stationing army units permanently at the places from where the enemy can
attack you, and fear Allah, so that you may be successful. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18449

Q 1: How correct is the saying: "At the end of time, iron will speak, the far will become
near, and slaves will rule or slaves will be emancipated"? Is this a Hadith which was
authentically reported from Allah's Messenger (peace be upon him)? Is it a common
saying?

A: This saying was not authentically reported from the Prophet (peace be upon hirn). In this regard,
Al-Bukhari, Muslim, and others related on the authority of Abu Hurayrah (may Allah be pleased with
him) that the Prophet (peace be upon him) said: "Time will pass rapidly, knowledge will decrease,

trials will take place, miserliness will be thrown (in the hearts of the people),
(Part No. 2; Page No. 330)

and the Harj will increase." They asked, "What is the Harj?" He replied, "(It is) murdering, (it is)
murdering." May Allah grant us success! May peace and blessings be upon our Prophet Muhammad,

his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 331)

Signs of the Hour

(Part No. 2; Page No. 332)
(Part No. 2; Page No. 333)
The first question of Fatwa no. 18645

Q 1: are Ya'juj and Ma'juj (Gog and Magog) from Banu adani (human beings, descendents
from Prophet adam)?

A: Ya'juj and Ma'juj are two great nations from the descendents of Prophet Adarn (peace be upon
him). At the end of time, they will emerge and will cause mischief. Allah (Exalted be He) will destroy
them all in one night when "Eisa (Jesus - peace be upon him), the son of Mary, descends. Their
appearance is one of the major signs of the Hour as mentioned in the Qur'an and the authentic
Sunnah (whatever is reported from the Prophet). There are many Hadith that indicate that they are
from the descendents of Adam (peace be upon him). It was authentically reported on the authority of
Abu Sa "id Al-Khudry (may Allah be pleased with him) that the Messenger of Allah (peace be upon
him) said : Allah (may He be Glorified and Exalted) will say on the Day of Resurrection, '0 Adam.'

Adam will reply, '0 Lord! Labbayk wa Sa "dayk (I respond to Your Call and I am happy to serve You).'
Allah will say, 'Bring out the people of the Fire from your descendants.' Adam will say, '0 Allah! How
many are the people of the Fire?' Allah will reply, 'From every one thousand, take out nine hundred
and ninety-nine.' At that time children will become hairy headed, every pregnant female will
miscarry, and one will see mankind as drunken, yet they will not be drunken, but dreadful will be the
Wrath of Allah. The people became afraid and their faces changed with fear. The Prophet (peace be
upon him) said, 'Nine hundred and ninety-nine will be from Ya'juj and Ma'juj and one person will be
from you.' (Agreed upon by Al-Bukhari and Muslim, and this is the wordings of Al-Bukhari)

(Part No. 2; Page No. 334)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17521

Q 2: who is Ibn Say y ad? Is he Al-Masih-ul-Dajjal (the Antichrist)? why did the Prophet
(peace be upon him) not mention whether it was him or not?

A: Abdullah ibn Sayyad appeared in the lifetime of the Prophet (peace be upon him); and some
Sahabah (Companions of the Prophet) thought he was Al-Dajjal. The Prophet (peace be upon him)
himself thought the same, until he knew afterwards that it was not him, rather he was a soothsayer.
The Prophet (peace be upon him) said to him: I have something hidden for you. Ibn Sayyad said, "It

is Ad-Dukh. JJ (And he was really hiding for him Surah Ad-Dukhan). The Prophet (peace be upon him)
said to him, "Be off! You can never go beyond your position") Meaning: You are one of the fellow men

of the soothsayers who have allies of Satans to tell them a lot of the unseen things which they
stealthily hear. Moreover, they used to mix

(Part No. 2; Page No. 335)

truth with lies as in the Sahih (sound) Hadith related by Al-Bukhary and others, that the Prophet
(peace be upon him) said : The angels descend in the clouds and mention this or that matter

decreed in the Heaven. The devils listen stealthily to such a matter, come down to inspire the
soothsayers with it, and the latter would add to it one-hundred lies of their own,)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19926

Q 2: is Al-Jassasa, which is mentioned in the Hadith reported by Tamim Al-Dary, the same
creature as the one which will be of the Greater Signs of the Hour (Doomsday)? What will
this creature do when it appears? Will it cause harm or not?

(Part No. 2; Page No. 336)

A: Al-Jassasa mentioned in the Hadith reported by Tarnirn Al-Dary (may Allah be pleased with him) is
different from the creature which Allah will bring out from the earth at the end of time as a Greater
Sign of the Hour (Doomsday).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 337)

Oneness of Allah's Names and Attributes

(Part No. 2; Page No. 338)
Fatwa no. 12763

Q: is it true that there is a servant appointed for each of Allah's Names to serve the
people reciting this Name for a specific number of times, even though there is no Hadith
or Ayah (Qur'anic Verse) stating this matter?

A: This is not true and has no origin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The third question of Fatwa no. 17324

Q 3: is it permissible to explain the Names and Attributes of Allah to ordinary Muslims?
Should we ask them to believe in the Names and Attributes of Allah in general without
Tashbih (comparison), Ta til (denial), Takyif (questioning)? What is meant by the saying
of x Aly (may Allah be pleased with him): "Talk ta people in a manner they can understand, lest

they should belie Allah and His Messenger") ?

A: The Names and Attributes of Allah should be explained and taught to people as they are clarified
in the Qur'an and Sunnah. This should be done along with believing and attributing

(Part No. 2; Page No. 339)

their meanings to Allah as befits Him without distortion, Takyif, Tamthil (likening Allah's Attributes to
those of His Creation), or Ta "til. Allah (Glorified be He) says: Say (0 Muhammad <lJLc olil ,_sJL?

/jJL^g): "He is Allah, (the) One.) <"Allah-us-Samad (oU-bJI ,^J> a^J[ ju&_^j ^sjJI jl^JI) [Allah the

Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].> <"He begets not, nor

was He begotten. "And there is none co-equal or comparable unto Him." and: There is nothing

like Him; and He is the All-Hearer, the All-Seer. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15900

Q: are "al-Khalifah" and "al-Sahib" among the Most Beautiful Names of allah?

A: Neither "Al-Khalifah" nor "Al-Sahib" is a name of Allah. However, the saying of the Prophet (peace
be upon hirn): (O Allah, You are the Companion in the journey, and the One Who looks after the

family was by way of

(Part No. 2; Page No. 340)

informing not calling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16050

Q: is it permissible to call any of Allah's Servants by (Rahman, Rahim or Jabbar) without
using the definite article "Al"?

A: It is permissible for a person to be called by the name that corresponds to Allah's Name as long
as it is not specified for Him only, such as " Al-Malik" (the king), as mentioned in the Qur'an: And the

king said: "Bring him to me." Also such as: "Alirn, Halirn, Allah (Exalted be He) says: <So We gave

him the glad tidings of a forbearing boy.> (halirn), and And they gave him glad tidings of a son

having knowledge (about Allah and His religion of True Monotheism), ("alim). Also: Ra'uf, Rahim as

He (Exalted be He) has mentioned in describing His Prophet (peace be upon him): for the believers

(he yoJL-ug <lJLc qJJl ljJLj is) foil of pity, kind, and merciful. It should also be mentioned that there is a

difference between the Names of the Creator

(Part No. 2; Page No. 341)

and the names of creations, for nothing resembles Allah (Glorified be He) in His Self, Names or
Attributes. He (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-
Seer.) ,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 16863

Q 5: The Imam (the one who leads congregational Prayer) forgot to say, "SamPa Allahu
liman hamidah (Allah listens to those who praise Him)" and said instead, "Allahu Akbar
(Allah is the Greatest)." Should he perform Sujud-ul-Sahw (Prostration of
Forgetfulness)? I am sending you two books that I would like Your Eminence to give your
opinion on.

A: Tasini' (saying: "Sarnra Allahu lirnan hamidah [Allah listens to those who praise Him]")/' when
standing after Ruku') is one of the obligatory actions of Salah (Prayer), because the Prophet (peace
be upon him) always did it. If an Imam or someone offering Salah individually forgets to say it, then it
is obligatory on them to perform Sujud-ul-Sahw to make up for what they missed.

After reviewing the two sent books, "Al-Takhrnisiyyah Al-Manzhumah li Asrna J Allah Al-Husna" and
"Wasilat Al-Shafi", we would like to inform you that after studying the two mentioned books, the
following is observed:

(Part No. 2; Page No. 342)

Firstly: "Al-Takhrnisiyyah Al-Manzhumah li Asima J Allah Al-Husna" is a delicate treatise in verse, but it
includes brief expressions, innovated supplications, and forbidden generalizations. On page four, for
example, there is the expression: "Taqdast Ya man tamam al-khalqu jahah [O You the Most Perfect,
Whom the creation completed His Glory]," which contains a grave error by ascribing an imperfection
to Allah (Exalted be He).

On page six there is the statement: "Invoke the Most Generous and say: O He!" It suggests
supplicating to Allah with the pronoun "He," which is not appropriate because it is not one of His
Sublime Names. We should not call upon Allah using "He" because His Names (may He be Praised
and Exalted) are Tawqify (bound by a religious text and not amenable to personal opinion).

On page twenty the author says: "By Your Generosity, O You Who removes distress quickly, and all
the Prophets and the angels..." until page twenty-two, "...we beseech You in the name of them all for
Your Generosity, which...." It is not permissible to beseech Allah (make Tawassul) in the name of the
creatures, or by virtue of their status, or their right, whether they are prophets, righteous people, or
others, because this is a newly introduced matter into the Din (religion). And all newly introduced
matters are Bid'ah (innovation in religion) and every Bid'ah is Dalalah (deviation from right).

There are also other similar things on pages five, eight, etc.

(Part No. 2; Page No. 343)

Therefore, it is not permissible for this book to be printed, published, or read, as it includes matters
prohibited by the Sharrah (Islamic law), like the above-mentioned.

Secondly: I have two comments concerning the book "Wasilat A l-Shafi" that is followed by Du l a J
Khatm Al-Qur J an (supplication upon completing of one reading of the whole Qur J an) and Khufoat Al-
Nikah (the sermon said on the occasion of marriage) by Al-Nabhany :

On page three there is the phrase: "I wish Muhammad was our guide," which is misleading, because

Allah already sent him as our Prophet and Messenger.

On pages fifteen and sixteen there is this Du'a J (supplication): "O Allah! Forgive rne and forgive Your
erring and weak slave, Yusuf ibn Isrna'il Al-Nabhany, the author of this book, and admit rne and hirn
into Jannah (Paradise) without prior punishment, and convey to his soul the reward of reciting Al-
Fatihah." After reciting it, he says: It is not legitimate to recite the Cjur'an for the deceased and
then gift the reward of its recitation to them, as there is no evidence for this. In addition, Al-Nabhany,
who died in 1350 A.H., had many wrong beliefs and exaggerations about the Din, and his other books
contain sayings entailing Bid'ah and Shirk (associating others with Allah in His Divinity or worship).
Furthermore, scholars have warned against his writings and refuted them, among whom were
Mahmud Shukry Al-Alwsy (may Allah be merciful to him) who wrote a book entitled "Ghayat Al-Arnani
fi Al-Rad l ala Al-Nabhany (The Choicest Material of Refuting Al-Nabhany)".

(Part No. 2; Page No. 344)

Thus, Muslims should take precaution in their Din and should avoid these books and those like them,
as they include many evil matters, such as Shirk, idolatry and attachment to the deceased. All these
matters undermine the basis of the Din of Islam and its Tawhid (monotheism). As for what is
mentioned at the end of it in Du'a J Khatm Al-Qur J an and Khutbat Al-Nikah, they also include many
wrong beseeching, Bid'ahs, and a Hadith Mawdu 1 (fabricated Had ith), which says: "Two Rak'ahs
(units of Prayer) offered by a married man are better than seventy Rak'ahs offered by an unmarried
man." The Sunnah (whatever is reported from the Prophet) includes great good and general
benefits, which can be sought in the books of reliable scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14674

Q: We have shoes imported from Taiwan that have external sides that are, cunningly
done, in the shape of the word Allah (Exalted he He). What do people who bought such
shoes unknowingly have to do? Do they have to abstain from using such shoes or should
they only efface such sides?

A: It is impermissible to use such shoes unless the concerned sides taking the shape of the word
Allah are obliterated first, as they symbolize contempt for the Name of Allah (Glorified and Exalted be
He).

(Part No. 2; Page No. 345)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 15647

Q: My real name that my father gave me is Bajid. However, my name was registered by
mistake as Badi (initiator) and that is my name until now. Since the One who initiates
every thing is Allah Alone (Glorified and Exalted be He), I would like to change my name
to * Abd-ul-Khaliq. Yet, my family would like my name to be changed to Bajid - the name
that they wanted to call me before - while others want me to keep my current name,
Badi. I hope that your Eminence will tell me what the best of all the foregoing names is?
Who do I have to obey? Besides, what is your opinion regarding my current name, i.e.
Badi? I ask Allah to forgive me and to reward you with the best.

A: it is permissible for you to change your name to a better one. However, if some of your relatives
do not agree that you do so; it is better to keep your current name bearing in mind that such a name
is not Makruh (reprehensible) as far as Shari "ah (Islamic law) is concerned. On the other hand, your
saying that it is Allah Who initiates everything meaning that Badi

(Part No. 2; Page No. 346)

is one of the Names of Allah (Exalted be He) is wrong for it is not so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12800

All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his
family, and Companions.

The Permanent Committee for Scholarly Research and Ifta" reviewed the request
submitted to his Eminence the General Mufty (Islamic scholar qualified to issue legal
opinions) from the director of the department responsible for following those who remain
illegally in the country after the performance of Hajj or ^Umrah and forcing them out in
Riyadh, which was referred to the Committee from the General Secretariat of the Council
of Senior Scholars with the number (1898) in 14/4/1410 AH. The following question was
posed:

There is a company named " x aziz for Contracting and Trade". We would like Your
Excellence to advise us whether the name of the company is one of the Names of allah
(Glorified and Exalted be He) or not. We hope Your Eminence will give us an answer to
carry out the necessary procedures. With best regards!

After studying the question, the Committee answered:

There is no objection to this name, because the word " "Aziz" is not exclusive

(Part No. 2; Page No. 347)

to Allah (Glorified and Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 14727

All praise be to Allah Alone; peace and blessings be upon the last Prophet; to commence:

The Permanent Committee for Scholarly Research and Ifta 1 looked into the request for
Fatwa submitted to his Eminence the General Mufty from his Eminence chief of
department of Riyadh city, and referred to the Committee from the general secretariat
of the Council of Senior Scholars no. 431/2, dated 20/4/1412 A.H. in which a person asks
the following question that reads:

We enclose to your Eminence a tile with the name of the owner of the factory written on
it. His name is al-NafeT, which we think is one of the attributes of allah (Glorified and
Exalted be He). We hope you will refer it to the competent Committee and inform us of
the ruling. May Allah protect you and peace and blessings be with you!

A: There is no harm in that; because this name is not one of the Names of Allah that applies only to
Him. In fact Allah (May He be Praised) can be described as Ad-Darr (the Distressor) and Al-Nafei "
(the Benefactor).

(Part No. 2; Page No. 348)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 17118

Q: In some of the Masjids (mosques) here in the district of Bashshar, people repeat Al-
Latif (i.e. The Kindest), one of Allah's Most Beautiful Names, every Friday after finishing
the study circle before the Adhan (call to Prayer) and the two sermons of Friday Salah.
They repeat this Name 129 times. I asked the Imam about this practice and he told me
that they do so for Allah to save them from His Wrath. What is your view and
explanation of this practice?

A: recitation of Allah's Name (Al-Latif) 129 times before the Adhan of Friday Salah has nothing to do
with the guidance of the Prophet (peace be upon him) nor his Companions (may Allah be pleased
with them) nor the Salaf (righteous predecessors). In fact this is one of the Bid "ah (innovation in
religion) introduced to religion. It is authentically reported from the Prophet (peace be upon him) that
he said : He who innovates things in our affairs for which there is no valid (reason) (commits sin)

and these are to be rejected, i.e. Allah will not accept it from the person who does it. With regards

to sitting in circles for lessons before the Adhan (call to Prayer) of the Friday Salah and the two
sermons, it is forbidden according to the Hadith that is narrated by Al-Nasa'iy from "Amr ibn Shu "ayb
from his father from his grandfather: That the Prophet (peace be upon him) forbade

(Part No. 2; Page No. 349)

sitting in study circles in mosques before the Jurnu "ah (Friday) Prayer >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 18370

Q 1: It is mentioned in the book of Samir Al-Mu'minin fi Al-Mawa^izh Wal-Hikam Wal-
Qasas by Muhammad Al-Hajjar, (fifth edition, published by Dar Al-Nafisin 1406 A.H./pp.
171-172): "... And that Allah (Exalted be He) has twenty Attributes, which are all
affirmed by the Qur'an, Sunnah (whatever is reported from the Prophet), and Ijma*
(consensus of scholars). Scholars of Tawhid (belief in the Oneness of Allah) divided such
Attributes into four categories:

1- Sifah IMafsiyyah (Essential Attribute): which is Existence.

2- Sifat Salbiyyah (Negating Attributes): Oneness, Eternity, Permanence without
beginning, Absolute Independence, Dissimilarity to creation.

3- Sifat Al-Ma^ani (Abstract Attributes): Knowledge, Will, Power, Hearing, Seeing,
Speech, and Life.

(Part No. 2; Page No. 350)

4- Sifat Ma^nawiyyah (Signifying Attributes): that Allah is Knowing, Willful, Powerful,
Hearing, Seeing, Speaking, and Living."

My question is whether it is true that Allah's Attributes are only twenty? Is such a
division correct and proven by the Qur'an, Sunnah, and Ijma^?

A: It is untrue to confine Allah's Attributes to a certain number; be it twenty or any other number.
This is because Allah has many Attributes that no one can count except Him (Exalted be He). All
Allah's Attributes are Perfect and we have to believe in all the Attributes which are mentioned in the
Qur'an or Sunnah. Such Attributes are divided into Sifat Dhat (Attributes of Allah's Person) and Sifat
Af "a I (Attributes of Allah's Actions). Sifat Dhat are such as the Face, the Hands, Hearing, and Seeing
while Sifat Afal are such as Rising over the "Arsh (Allah's Throne), Descending to the heavens of
the world during the last third of every night, and (the acts of) Speaking, Creating, Providing, Giving
life, and Causing death.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19110

Q: We receive many questions regarding enumerating the Most beautiful Names and
Attributes of Allah, especially those mentioned in the Hadith narrated on the authority
of Abu Hurayrah (may

(Part No. 2; Page No. 351)

Allah be pleased with him) from Al-Walid ibn Muslim, % Abdul Aziz ibn Al-Husayn, and
others. Are the following considered among His (Exalted be He) Names: Al-Abad (the
Everlasting One), Al-Badr (The Incomparable), Al-Baqy (The Remaining One), Al-Ba ith
(The Determiner of Resurrection), Al-Bar (the Benign), Al-Burhan, Al-Jalil (the Majestic),
Al-Hannan (the Ever-Compassionate), Al-Da'im (the Everlasting), Al-RafT (One who
promotes His servants), Al-Shadid (the Strong One), Al-Rashid (the Guide to the right
path), Al-Sadiq (the Truthful), Al-Sabur (the Patient), Al- Adl (the Just), Al- Alam (the
All-Knower), Al-Fatir (the Creator of the heavens and the earth), Al-Fard (the One), Al-
Qadim (the Old One), Al-Kafi (the Sufficient), Al-Kafil (One Who supports His servants),
Al-Mughni (the Enricher), Al-Muhsi (the Counter ), Al-Muntaqim (the Avenger), Al-
Mubdi" (the Commencer), Al-Mu Md (the Restorer), Al-Mughith (the Sustainer), Al-Muhiy
(the Life-giver), Al-Mumit (the Death-giver) , Al-Malik (the Sovereign), Al-Mudabbir (the
Arranger of Affairs), Al-Nur (the Light), Al-Waliy (the Lord), Al-Wafy (the Faithful One),
Al-Waqiy (the Protector), Al-Khafid (the Abaser), Al-RafT (the Exalter), Al-Mu ty (the
Giver), Al-ManT (the Withholder), Al-NafT (the Propitious), Al-Mu "iz (The Supreme Might
Giver), Al-Mudhil (The Supreme Humiliator)? These Names are stated in may books,
frequently stated and printed on cards for people to say after Salah (Prayer).

I hope that Your Eminence will provide us with a clear answer regarding these Names. Is
it permissible to name a person with the word Abd (slave) followed by any of these
Names like x Abd Al-Baqy, x Abd Al-Da'im, ^Abd Al-Jalil, etc? May Allah reward you!

A: All the Names of Allah are beautiful. It was authentically reported that the Prophet (peace be upon
hirn) said : "Truly, Allah has Ninety-nine Names; one hundred minus one. Anyone who enumerates

them will be admitted to Paradise." i.e. whoever knows, understands, believes, and worships Allah

according to them. There was no authentically reported Hadith to specify them. Therefore, they are
taken from the Qur'an and the Hadith reported from the Messenger of Allah (peace be upon him)
because

(Part No. 2; Page No. 352)

these Names are Tawqifiy (bound by a religious text and not amenable to personal opinion). They
are not correct unless there is evidence from the Qur'an and the Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 19930

Q 1: The Messenger (peace be upon him) said: ('"Allah has ninety-nine names, i.e. one-hundred
minus one." What is the meaning of this Hadith? Does this mean we should memorize
Allah's Names or act according to them?

A: First the mentioned number does not mean that Allah (Exalted be He) does not have other than
these ninety-nine Names, but the meaning is that anyone who memorizes these Names will enter
Jannah (Paradise). Thus, the meaning is to inform people that memorizing them will cause
admittance to Jannah and not to count all the Names.

Second, the meaning of counting in the Hadith is to memorize the Names, understand their
meanings, and worship Allah (Exalted be He) with them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 2; Page No. 353)

The first and second question of Fatwa no. 20961
Q 1: is Al-Fard one of the Allah's Names?

A: Allah's Names are Tawqifiyyah (bound by a religious text and not amenable to personal opinion).
The Name "Al-Fard" was not mentioned in the Qur'an or in the Sunnah, so it is not considered one of
Allah's Names; it is just used to refer to Him.

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Q 2: Is the guardian of Jannah (Paradise) called Radwan? Where was his name
mentioned?

A: It is known among the scholars that the guardian of Jannah is called Radwan. His name was
mentioned in some Hadiths but their authenticity is controversial. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 18362

Q 1: The Prophet (peace be upon him) asked a bondmaid, "Where is Allah?" She
answered, "In heaven."

Is this Hadith Sahih (authentic) or Da* if (weak)? What is the ruling on asking about
where allah is? Please support the answer with evidence from the Qur'an or a Hadith?

A: The Prophet (peace be upon him) asked a bondmaid: Where is Allah? She answered: In heaven.

He asked : Who ami? She replied: The Messenger of Allah. The Prophet (peace be upon him) then
said: Set her free,

(Part No. 2; Page No. 354)

for she is a believer. This Hadith is Sahih and it was reported by Muslim, Abu Dawud, and Al-Nasa'iy
on the authority of Mu "awiyah ibn Al-Hakam (may Allah be pleased with him).

This Hadith and other evidence pertaining to the same meaning and taken from the Qur'an and
Sunnah (whatever is reported from the Prophet) prove the attribute of Highness for allah (Exalted be
He) and that He (Glorified be He) is in heaven. Allah says: Do you feel secure that He, Who is over

the heaven (Allah) "Over the heaven" denotes highness and means that He (Glorified be He) is over

everything and over the "Arsh (Allah's Throne), which is the roof of creation. Allah (Glorified be He)
says: {The Most Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His

Majesty). He (Glorified be He) also says: Indeed, your Lord is Allah, Who created the heavens and

the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His
Majesty).)

The Prophet (peace be upon him) found the bondmaid's answer sufficient to prove her Iman (belief);
this indicates that Iman and attesting that the person professing Iman is a believer depend on
outward evidence. The Prophet (peace be upon him) said that the bondmaid apparently professed
Iman and applied the apparent rulings to this assumption. An opposite case is to profess Iman but
commit an action that takes out of the pale of Iman.

(Part No. 2; Page No. 355)

That was why the Prophet (peace be upon him) treated the hypocrites according to what they
professed, and used to apply to them the rulings applied to other believers. Furthermore, when one
of them died, he (peace be upon him) used to offer the Funeral Prayer. He was only prohibited from
offering the Funeral Prayer over the person whose hypocrisy was assured. Otherwise, he would have
searched the people's inner selves and known what they were hiding; something which cannot be
done by any person.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 21164

Q: We hope you would provide us with a detailed declaration about what was written by
Khalid Mahyub in "Akhbar Alkhalij" newspaper, issue no. (7889 ), on Friday 29, October,
1999 entitled: "Glorifying Allah (Exalted be He) to the contrasts of these attributes and
all other deficiencies". In this article, he has impugned the x Aqidah (creed) of the Salaf
(righteous predecessors), especially Shaykh-ul-Islam Ibn Taymiyyah and Ibn Al-Qayyim
(may Allah be merciful with both of them) whom he accused of adopting Tajsim
(anthropomorphism).

A: It is an obligation to confirm the Names and Attributes which Allah (Exalted be He) or His
Messenger (peace be upon him) has confirmed to Himself in a way that befits Him (Glorified be He)
without Tashbih (comparison) or Takyif (questioning Allah's Attributes), and to refute what He or His
Messenger (peace be upon him) has refuted for Himself of resembling His Creatures without Tahrif
(distortion of the meaning) or Ta"til (denial of Allah's Attributes). This is according to His Saying

(Part No. 2; Page No. 356)

(Glorified be He): There is nothing like Him; and He is the All-Hearer, the A I l-Seer.> Therefore, Allah

has confirmed Hearing and Sight to Himself, but at the same time He has refuted any resemblance to
His Creatures. The terms "Tajsim" and "organs" are innovated words that have no origin in the
Qur'an or the Sunnah (whatever is reported from the Prophet) either by confirmation or refutation.
Regarding the direction, Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim
main body) agree that Allah (Glorified be He) exists upwards above His Creatures, rising over His
Throne Separate from His Creatures. This is indicated by the evidence from the Qur'an and the
Sunnah, and whoever denies this will be a Kafir (disbeliever) in Allah (Glorified and Exalted be He).
This is the Madh-hab (belief) of the Salaf that was adopted by many leaders of guidance such as
Shaykh-ul-Islam Ibn Taymiyyah and Ibn Al-Qayyim (may Allah be merciful with them).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 2; Page No. 357)

Allegorical interpretation of Allah's Attributes

Fatwa no. 13683

Q: Is it permissible to understand the meaning of Istiwa 1 (Allah's rising over the Throne in
a manner that befits Him) as straightness?

A: The "Aqidah (creed) of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to the Sunnah and the
Muslim main body) concerning the Names and Attributes of Allah (Exalted be He) states the
following:

They believe in the Names and Attributes mentioned in the Qur'an and the Sunnah as authentically
reported from the Messenger of Allah (peace be upon him), without Ta'wil (allegorical
interpretation), Tamthil (likening Allah's Attributes to those of His Creation), Tahr if (distortion of the
meaning), or Ta "til (denial of Allah's Attributes). They describe Allah (Exalted be He) with the
Attributes He has ascribed to Himself and with the Attributes which His Messenger (peace be upon
him) has ascribed to Him. Allah (Exalted be He) has described Himself in several places in the Qur'an
with Istiwa' on the Throne in a manner that suits His Majesty. Allah (Exalted be He) says: The Most

Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty). He

also says : <He it is Who created the heavens and the earth in six Days and then rose over (Istawa)

the Throne (in a manner that suits His Majesty). He says: Then He (Istawa ) rose over the Throne

(in a manner that suits His Majesty). The Most Gracious (Allah)! Ask Him (O Prophet Muhammad
yoJL^g o-Az qJJl jJL^- , concerning His Qualities: His rising over His Throne, His creations, etc.), as He
is Al-Khabir (The All-Knower of everything i.e. Allah).)

(Part No. 2; Page No. 358)

Malik ibn Anas, the Imam of Ahl-ul-Sunnah, was asked about Istiwa', and he said, "Istawa 1 is known
in a way that is unknown. It is obligatory to believe in it, but asking about it is a Bid "ah (innovation in
religion)."

A Muslim should follow the Salaf (righteous predecessors) and believe in Allah's Attributes that are
mentioned in the Qur'an and Allah's Attributes that were authentically reported from the Messenger
of Allah (peace be upon him). It is not permissible to understand Istawa' on the Throne as referring
to straightness or restoration and so on.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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Fatwa no. 11865

Q: Do all the Attributes related to Al-Dhat (Essence of Allah) mentioned in many Nusus
(Islamic texts from the Qur'an or the Sunnah) have the same meaning or do they have
different meanings according to the context in which they are mentioned? We hope you
will provide us with information on what the following Attributes of Al-Dhat mean in each
context:

(Part No. 2; Page No. 359)

(a) the word "Al-Yad" i.e. hand: What does it mean in each of the following Nusus: (Say

"In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? , Say (O
Muhammad ^oJL^g cuJLc aJjl "All the bounty is in the Hand of Allah} , {The Hand of Allah is with

the majority , in another Hadith: The Hand of Allah is over the majority, and in an Ayah
(Qur'anic verse): {The Hand of Allah is over their hands. What does the use of "Ayd" (i.e.
the plural form of "Yad") mean?

(b) The word "Al-^Ayn" i.e. eye: What does it mean in each of the following Nusus: ("And
construct the ship under Our Eyes) r 'So wait patiently (0 Muhammad joJL-ug <lJLc qJJl ,_s±&) for the
Decision of your Lord, for verily, you are under Our Eyes) , <And I endued you with love from Me, in
order that you may be brought up under My Eye. ? What is the proof that Allah (Exalted be
He) has Eyes?

wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over
His Throne).} , <when you spend not except seeking Allah's Countenance.}

(Part No. 2; Page No. 360)

We feed you seeking Allah's Countenance only.}, (And the Face of your Lord full of Majesty and
Honour will remain forever.} ?

It would be useful if you provide us in your answer to these questions with references
from which we can obtain further useful information.

A: The word "Yadd" in the mentioned Nusus of section (a) refers to one meaning, that is, confirming
Allah's Attribute of having a Hand. However, this Hand befits Allah's Majesty with no Tashbih
(comparison) or Tamthil (likening Allah's Attributes to those of His Creation) to the hands of His
Creation and with no Tahr if (distortion of the meaning) or Ta"til (denial of Allah's Attributes). Just as
Allah (Exalted be He) has a Dhat (Essence) which is different from those of His Servants, He has
Attributes which are also different from those of His Servants. There are many other Nusus that
support the ones that were mentioned in confirming Allah's Attribute of having a Hand. They all
mention the word "hand" in singular, dual, and plural forms. We have to believe in their surface
meaning as mentioned and leave their interpretation to Allah (Exalted be He) to be acting according
to the Nusus of the Qur'an, the Sunnah (whatever is reported from the Prophet), and the views of the

Salaf (righteous predecessors).

As for the word "Ayd" in the Saying of Allah (Exalted be He): With power did We construct the
heaven. Verily, We are Able to extend the vastness of space thereof.)

(Part No. 2; Page No. 361)

it is derived from a different word that means strength. In Arabic the word "Ayyada" means
supported and provided others with strength. It has nothing to do with the plural form of "Yad" (i.e.
which means hands). Hence, this Ayah is not one of Ayat-ul-Sifat (Qur'anic verses including Allah's
Attributes) on which scholars have differed; some confirming it while others interpreting it. In fact,
describing Allah (Exalted be He) as having strength is beyond dispute.

The meaning of each of these Nusus differs according to the context and the evidence mentioned in
the Nusus. Allah's Saying: Say "In Whose Hand is the sovereignty of everything (i.e. treasures of

each and everything)?} indicates that Allah (Exalted be He) has absolute power because the

sovereignty of everything is in His Hand according to the context of the Ayahs. His Saying: Say (O

Muhammad joJL-ug oJLt oftl ^L^): "All the bounty is in the Hand of Allah indicates that all blessings

and bounties belong to Allah Alone. The Hadith: The Hand of Allah is over the majority) urges the

believers to unite and love each other

(Part No. 2; Page No. 362)

and involves a promise that Allah (Exalted be He) will grant the believers support and triumph over
others if they unite to defend Al-Haqq (the Truth). Allah's Saying: The Hand of Allah is over their

hands.) refers to the Companions' pledge of allegiance to the Messenger (peace be upon him). Allah

(Exalted be He) regards this pledge of allegiance given to His Messenger as a pledge of allegiance
that is given to Him (Exalted be He). This, however, does not contradict the fact that Allah (Exalted be
He) has a Hand that befits Him and that those who gave their pledge of allegiance to His Messenger
(peace be upon him) have hands that befit them.

(b) The word " "Ayn" (singular of "A"yun" i.e. eyes) in the mentioned texts in section (b) confirms
Allah's Attribute of having Eyes in a way that befits His Majesty without Tashbih or Tamthil to the
eyes of His Creation and without Tahrif. The context of speech has no effect on the meaning of this
word. In fact, it affects the meaning of the whole sentence in which the word occurs. The meaning of
these sentences is as follows:

First, Allah (Exalted be He) orders Nuh (Noah - peace be upon him) to make the ship and he will be
under Allah's Protection.

(Part No. 2; Page No. 363)

Second, Allah (Exalted be He) orders Prophet Muhammad (peace be upon him) to endure the harm
inflicted upon him by his people until He judges between them with His Justice and He will watch,
protect, and save him.

Third, Allah (Exalted be He) tells Musa (Moses - peace be upon him) that He blesses him once more
by revealing to his mother what to do so her son Musa will be brought up under His Protection
(Exalted be He). It also indicates that Allah (Exalted be He) has Eyes i.e. "Our Eyes" as in the Ayah
mentioned in the question. In Arabic the word " "Ayn" is used in the plural or dual form when added
to a plural or dual pronoun, as in the Saying of Allah (Exalted be He): If you two (wives of the

Prophet yoJL.^ <ulc. alii ^JL^- : 'Aishah and Hafeah Lo^Lt aBl tT ^ J ) turn in repentance to Allah, (it will

be better for you), your hearts are indeed so inclined (to oppose what the Prophet oJLt aJJl ,_sJL^
/xJL^jg likes) Another Hadith that indicates that Allah has Eyes is the Hadith of the Prophet (peace be

upon hirn) about Allah (Exalted be He) and Al-Masih-ul-Dajjal (the Antichrist); it says that Al-Dajjal is
one-eyed while Allah (Exalted be He) is not. Scholars of the Sunnah deduced from this Hadith that
Allah (Glorified be He) has Eyes.

(c) The word "Wajahu-Allah" (i.e. the face of Allah) in the first sentence refers to the Qiblah
(direction faced for Prayer towards the Ka "bah) according to

(Part No. 2; Page No. 364)

Mujahid and Al-Shafi'y (may Allah be merciful with them). The implication of words depends upon
the context in which they occur and upon the surrounding evidence. The context and evidence here
indicate that the meaning of the word "Wajh" in this sentence means the Qiblah according to the
Saying of Allah (Exalted be He): And to Allah belong the east and the west, so wherever you turn

(yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). > In this

Ayah, Allah (Exalted be He) mentions the directions and places towards which people turn their
faces. This Ayah is similar in meaning to the following one: For every nation there is a direction to

which they face (in their prayers). So the Ayah is not one of Ayat-ul-Sifat on which scholars have

varied between a group confirming them and a group denying them. As for the word "Wajh" in the
other sentences in the question, they indicate confirmation of Allah's Attribute of having a Face in a
way that befits His Majesty (Glorified be He); because this is the basic meaning and there is nothing
that changes it. However, this does not mean that Allah's Face is similar to the faces of His Creation;
because each has a face that befits them.

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Q 2: what is the evidence on the prohibition of naming people after Allah's Names?

(Part No. 2; Page No. 365)

If it is not prohibited, are there particular restrictions? I mean the names, not the
attributes, as it is known that people might be described by Allah's Attributes, and this
was mentioned many times in the Qur'an. Please advise us concerning this matter.

A: First the difference between Allah's Names and His Attributes is that the Name refers to the entity
and its attributes. However the attribute is a distinguishing feature of the entity, such as knowledge,
power, creation, sustenance, granting life and causing death.

Second, a person may be named after Allah or described by one of Allah's Attributes. However, each
has their own distinguishing features that befit them. Neither should be likened to the other, even if
the same designation and general meaning of the word is shared, as the general meaning is only
abstract, not material.

For instance, Allah named Himself the Ever-Living in His saying, Allah! La ilaha ilia Huwa (none has

the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and
protects all that exists). He also described some people as living

(Part No. 2; Page No. 366)

in His saying. He brings forth the living from the dead However, it is not the same; each has his

own attributes. He also called one of Ibrahim's sons (peace be upon them) patient and the other
knowledgeable, while He is the Patient and the Knowledgeable. This does not entail Taimthil (likening
Allah's Attributes to those of His Creation), as each has his own distinguishing features, even if they
share the designation. Allah called Himself All-Hearer and All-Seer in His statement. Truly, Allah is

Ever All-Hearer, All-Seer. He also described some people as hearers and seers in His statement, (so

We made him hearer and seer. This does not entail Tamthil, either, as each has his own

distinguishing features as previously mentioned.

Allah described Himself as having knowledge in His statement, And they will never compass anything
of His Knowledge except that which He wills. He also described some people as having knowledge in
His statement, {And of knowledge, you (mankind) have been given only a little.)

(Part No. 2; Page No. 367)

He described Himself as Powerful in His statement, Verily, Allah is the All-Provider, Owner of Power,
the Most Strong. He also described some people as powerful in His statement, Allah is He Who
created you in (a state of) weakness, then gave you strength after weakness It is not the same type
of power, even if it is the same designation. Each has his own befitting characteristics.

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Q3: Are the following cases considered evidence for the prohibition of naming people
after Allah's names?

a. Since it is prohibited to name any being after Allah's Proper Name, i.e. "Allah", it is also
prohibited to name any being after any other Names of Allah; because we regard all the
Names of Allah (Exalted be He) as equal.

b. It is known in the Arabic language that if a definite noun comes after "jarr wa-
majrour" i.e. a preposition and prepositional phrase,

(Part No. 2; Page No. 368)

it indicates confining an adjective to the noun, and we notice this in the Statement of
Allah (Exalted be He): And (all) the Most Beautiful Names belong to Allah This Ayah (Qur'anic

Verse) indicates that the adjective "Most Beautiful" are exclusive to Allah's Names and it
is impermissible to name other beings after these names. Can this be considered a valid
evidence?

A: It is prohibited to name other than Allah after Allah's Proper Names; because Allah's Proper
Names cannot be shared with other beings. Similarly it is prohibited to name any being after any of
Allah's Names whose meaning implies a quality that cannot be shared with other beings such as Al-
Khaliq (i.e. the Creator) and Al-Bari' (i.e. The Originator). Allah's Name, Al-Kaliq (i.e. the Creator)
means One Who creates things without having a model, and Al-Bari' (i.e. The Originator) means One
Who originates things free from defects. These qualities are confined to Allah Alone and hence, none
but He (Glorified be He) deserves these Names.

As for the Names and Attributes of Allah whose meaning is shared by other than Him with variation,
it is permissible to use them to refer to other than Allah such as Al-Malik (The King), Al- "Aziz (The
Almighty), Al-Jabbar (The Powerful), Al-Mutakbbir (The Tremendous); because Allah referred to
Himself with these Names and referred to some of His servants with some of them such as: <The

wife of Al-'Aziz said) and <Thus does Allah seal up the heart of every arrogant, tyrant. (So they

cannot guide themselves to the Right Path), (in this verse "arrogant tyrant" is a translation of

"Mutakbbir Jabbar") and the likes of these verses. However, this does not imply

(Part No. 2; Page No. 369)

any similarity because every created being has qualities that make it distinct from other beings, and
in this way we know the difference between Allah's Proper Name, i.e. "Allah", and other Names
whose meanings can be shared with beings and cannot be treated like Allah's Proper Name.

As for the Ayah (Qur'anic Verse): And (all) the Most Beautiful Names belong to Allah, so call on Him
by them> it means:

reserving perfect beauty to the Names of Allah (Exalted be He), because the "Most Beautiful" is a
superlative adjective. It modifies Allah's Names yet does not mean Allah Alone has these names as
Allah states: But Allah is Rich (Free of all needs), Worthy of all praise. This Ayah means the

absolute qualities of praise worthiness and freedom of need are exclusive to Allah Alone and does not

mean that these Names are restricted to Allah, because others beside Allah can be praiseworthy and
free of need.

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Q 4: Is there any Name that is not permissible to use when naming a person? Are the
names "Al-Rahman (The Most Merciful)" and "Al-Qayyuum (Sustainer)" among them? Are
there any other Names which are not permissible to name any person with?

A: We have explained with examples the criterion governing the permissibility and the
impermissibility of naming a person using any of Allah's Names, in the answers to the second and
third questions.

(Part No. 2; Page No. 370)

Therefore, it is not permissible to name a person "Al-Qayyuum" because it means the Self-Subs istent
whom everyone is in need of. This Name is for Allah only. Ibn Al-Qayyim (may Allah be merciful with
him) said in Al-Nuniyyah:

Al-Qayyuum is also one of His Attributes

As far as Allah is concerned, this Attribute has two meanings

First, He is Self-Sufficient

Second, the whole universe depends on Him for their
sustenance

Thus, the former means that He is in need of none

and the latter means that all creatures are in need of Him

Moreover, it is not permissible to name a person, "Al-Rahman" because it is used a lot with Allah and
has become one of His Names.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 16064

Q 1: Allah (Exalted be He) says: "And construct the ship under Our Eyes)
(Part No. 2; Page No. 371)

Allah (Glorified be He) also says: Floating under Our Eyes: a reward for hirn who had been

rejected! Allah (Glorified be He) also says: The Jews say: "Allah's Hand is tied up (i.e. He does

not give and spend of His Bounty)." He (Exalted be He) also says: (Remember) the Day when

the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate
themselves (to Allah), but they (hypocrites) shall not be able to do so.)

Does Allah (Glorified be He) have an Eye, a Hand, and a Leg? How do Ahl-ul-Sunnah wal-
Jama'ah (those adhering to the Sunnah and the Muslim main body) understand the
Ayahs (Qur'anic verses) mentioned above? Besides, How do Rafidah (a Shi* ah group
denying the caliphates of Abu Bakr Al-Siddiq and *Umar ibn Al-Khattab and making
accusations against them and many other Companions of the Prophet) and AshaMrah (a
Muslim group that bases its creedal issues on logic) explain them?

Q 2: Allah (Exalted be He) says: On the Day when We will say to Hell: "Are you filled?" It will
say: "Are there any more (to come)?")

On the occasion of revelation, there is a Hadith that I do not remember its exact text but
it implies that Allah (Glorified and Exalted be He) will place His Foot on the Fire until it
reposes, the Shiites thus say: "How is it that Allah puts His Foot in the Fire?"
Consequently, they deny that Allah has a Foot. How can we advise them?

A 1, 2: It is Wajib (obligatory) that we affirm all that Allah (Exalted be He) affirms for Himself or that
His Prophet (peace be upon him) affirms for Him. This includes believing that Allah (Exalted be He)
has an Eye, Hand, Leg, Foot, etc. in a manner that suits Allah's Majesty. However, Allah's Attributes
are not like those of His creatures. Allah (Glorified be He) says:

(Part No. 2; Page No. 372)

There is nothing like Him; and He is the All-Hearer, the All-Seer.) Views of Mubtadi "ah (those who

introduce innovations in religion) and ignorant people who deny such Attributes are not considered.
On the other hand, Allah's saying: Floating under Our Eyes means: We watch over it. Besides, it is

true that our Lord (Glorified be He) places His Foot in the Fire so that its parts are contracted to each
other. Verily, the Fire is a creature of Allah (Glorified be He), Who has power over all things. Verily,
nothing can harm Allah (Glorified be He) for He is the Only One Who causes harm and brings benefit.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. ( 18959 )

Q 2: In his book "Shubuhat wa Rudud Mndal-Salafiyyah", the author stated: Salafis
believe only in the literal meaning of Nas (Islamic text from the Qur'an or the Sunnah)
while denying any metaphorical meaning. How then can they understand the following
Ayah (Qur'anic verse) in the literal sense: Everything will perish save His Face.) ? Allah has

stressed

(Part No. 2; Page No. 373)

that He has a Hand, Leg, Foot and other attributes befitting His Majesty. If the Ayah is
understood in the literal sense, "everything will perish" will definitely include the Hand,
the Leg, the Foot and all other Attributes of Allah with the exclusion of the Face.
However, if the Ayah is understood in another sense, it will definitely indicate a
metaphorical one, which is the core of the issue. We would like you to refute, in full, this
controversial point.

A: Allah (Glorified be He) prohibited us to supplicate to anyone other than Him, for anyone other than
Hi in will definitely perish and thus may not be supplicated to or worshipped. He then told us that He
alone is the Eternal and is thus alone worthy of being supplicated to and worshipped. The term
"Face" was used to refer to the whole essence as it is the most honorable part. The same can be
found in Allah's saying: Whatsoever is on it (the earth) will perish.XAnd the Face of your Lord foil

of Majesty and Honour will remain forever. The two Ayahs describe Allah (Glorified and Exalted be

He) as of the Face that is befitting His Magnificence. Linguistically speaking, Arabs used to use the
face to refer to the whole essence, a style which the Qur'an followed. Moreover , the two Ayahs tell
us that everything will perish with the exception of Allah, with all His Attributes, Who is the Living
Who never dies, while other creatures will die and then be resurrected.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
Fawzan

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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(Part No. 2; Page No. 374)

Fatwa No. ( 16325 )

Q: I have heard a seeker of knowledge while speaking about Allah's Names and
Attributes to have attributed to Allah (Glorified and Exalted be He) the description of
having two Hands. He also added the description: Both Hand sides of His are right. What
is meant by this statement? Please, provide evidence.

A: It is obligatory to attribute to Allah the description of having two Hands as stated by the Qur'an
and Sunnah texts. In this regard , Allah (Exalted be He) said in Surah Al-Ma'idah: Nay, both His

Hands are widely outstretched. He spends (of His Bounty) as He wills. He (Glorified be He) also said

in Surah Yasin addressing Iblis (Satan): What prevents you from prostrating yourself to one whom I

have created with Both My Hands. Moreover there are many Hadiths mentioning Allah's two Hands,

which are widely recognized in the compilations of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to
the Sunnah and the Muslim main body). For example, "Abdullah ibn "Amr ibn Al-"As (may Allah be
pleased with both of them) is authentically reported to have reported the Prophet (peace be upon
him) as saying : The just will be with Allah on pulpits of light on the right Hand of the Most Merciful

(the Exalted and Glorified), and both His Hands are right - those who are just in their judgment and
are fair with their families and those of whom they are in charge. >

(Part No. 2; Page No. 375)

ahl-ul-Sunnah wal-Jarna "ah's belief regarding allah's Names and attributes is that they absolutely
believe in all those Attributes stated in the Qur'an and those authentically reported from the Prophet
(peace be upon him) without Ta'wil (allegorical interpretation), Tashbih (comparison), Tahrif
(distortion of the meaning) or Ta"til (denial). Moreover, they believe that no negative attribute is
attributed to Allah (Glorified and Exalted be He). Below is an explanation of the statement: {Both

Hand sides of His are right. It is reported by Al-Baghawy from Al-Khattaby (may Allah be merciful

with both of them) that such an Attribute is included under Tawqif (a religious text and not personal
opinion). Therefore, we understand it in the literal sense without drawing any comparison stopping
our minds where the Qur'an and authentically narrated Hadith stop them. Such is the belief of Ahl-ul-
Sunnah wal-Jarna "ah. Some scholars are of the view that and both His Hands are right means that

they are equally meritorious even if one of them is called the left Hand as stated in the Hadith
recorded on the authority of Ibn "Umar in Sahih Muslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

The third question of Fatwa no. 17924

Q 3: I read in one of the commentaries on the book "Al- x Aqidah Al-Wasitiyyah" while
(Part No. 2; Page No. 376)

answering those who deny Allah's Attribute of having Hands that His Hands were
mentioned as tied up, widely outstretched and with Fingers. Thus it is impossible for the
Hands to be a metaphor for Might.

Is it permissible to say that Allah has Fingers on His Hands? And what is the evidence
supporting that?

A: It is obligatory to attribute to Allah what He has attributed to Himself, such as having two hands,
two legs, fingers and other attributes mentioned in the Qur'an and Sunnah (whatever is reported
from the Prophet) in a way that is befitting to Allah (Glorified be He). This should be done without
Tahrif (distortion), Taky if (questioning), Tarnthil (likening Allah's Attributes to those of His Creation)
or Ta "til (denial). Allah says: Say (O Muhammad yoJL^j <lJ£ dJJl ,_sJL^): "He is Allah, (the) One.

"Allah-us-Sarnad (oL^bJI ^ <lJ} juo^ij ^siJI ju-judl) [Allah the Self-Sufficient Master, Whom all

creatures need, (He neither eats nor drinks)]. "He begets not, nor was He begotten. "And there

is none co-equal or comparable unto Him." He (Glorified be He) also says: There is nothing like

Him; and He is the All-Hearer, the All-Seer. This is a fact and not a metaphor.

Moreover, Muslims should abstain from trying to confirm any Attribute to Allah that was not
mentioned in the Qur'an or Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 377)

The second question of Fatwa no. 18710

Q 2: It is related by Imam Al-Bukhari that the Prophet (peace be upon him) said, ("Allah

will uncover the Shin (disclose the severest Hour), and then all the believing men and women will
prostrate themselves to Him. But there will remain those who used to prostrate in this world for
affectation and to gain a good reputation. They will try to prostrate (then) but their spine will be one
bone.")

A: This Hadith with the same narration was reported by Al-Bukhari in his "Sahih" book of authentic
Hadith and there is no reason to invalidate it or rank it as Da "if (weak). This Hadith is among
Ahadith-ul-Sifat (Hadith including Allah's Attributes) which Muslims should believe in and transmit to
others in a way befitting Allah, without drawing any comparison between Allah and His creatures.
Allah says: There is nothing like Him; and He is the All-Hearer, the All-Seer.)

(Part No. 2; Page No. 378)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16483

Q 1: Is it permissible for people to say there are 20 Attributes of Allah that must be
confirmed to Him, and they include the Existence, Eternity, Everlastingness, Non-
resemblance to creatures, Oneness and others?

A: It is necessary to confirm all the attributes Allah has attributed to Himself in the Qur'an and which
are confirmed to Him by the Messenger (peace be upon him) in the Sunnah (whatever is reported
from the Prophet). However, the Attributes of Allah must not be limited to seven, fourteen or twenty,
as this is the claim of followers of Al-Ash "ary sect. This claim is baseless and it is not permissible to
believe in it or follow it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20722

Q 5: What is the difference between takyif and tamthil regarding the Names and
Attributes of Allah (Exalted be He)?

A: The meaning of Takyif (questioning Allah's Attributes) regarding Allah's Attributes is close to that
of Tamthil (likening Allah's Attributes to those of His Creation),

(Part No. 2; Page No. 379)

except that Tarnthil is to believe that Allah's Attributes are the same as those of His Creation. Takyif
means believing that Allah's Attributes are in such and such way even if they are not like one of the
creatures' attributes. If someone says that the attribute of the Hand of Allah (Exalted be He), for
example, is like their hand or is like the hand of so and so, in this way they have likened Allah's
Attributes to those of His Creation (Tamthil). If they say that the hand is in the shape and form of
such and such thing but does not liken it to any creature, in this way they have questioned the way
and mode of Allah's Attributes (Takyif). The outcome is that all these forms are invalid and deviation
of the words from their real meanings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19898

Q 1: I have read in the hook of Islamic ^Aqidah (creed) written by Shaykh ^Abdul-Hamid
ihn Badis and commented and verified hy Muhammad Al-Hasan Fudla 1 that Allah (Exalted
be He) is Old, which means that His Being was never preceded by nonexistence; there is
no beginning for His Existence. Is this confirmed in the Qur'an and the Sunnah (whatever
is reported from the Prophet)?

A: The word "Old" is not one of the Names of Allah (may He be Blessed and Exalted) and it is enough
to call Him with His Name "The First". However, it is permissible to call Allah (Exalted be He) the Old
since you describe Him and inform about Him and not as one of His Names as

(Part No. 2; Page No. 380)

the scholars stated. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rvgdom of Saudi Arabia

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The first question of Fatwa no. 19497

Q 1: Is not Allah's Saying (Remember) the Day when the Shin shall be laid bare (i.e. the Day of

Resurrection) and they shall be called to prostrate themselves (to Allah), but they (hypocrites) shall
not be able to do so. evidence that the kafirs (disbelievers) will see Allah (Exalted be He)

on the Day of Resurrection?

A: Allah's Saying (Remember) the Day when the Shin shall be laid bare (i.e. the Day of

Resurrection) and they shall be called to prostrate themselves (to Allah), but they (hypocrites) shall
not be able to do so. points to the fact that Allah (Glorified and Exalted be He) will expose His Leg on

the Day of Resurrection in a manner that befits His Majesty and Eminence - as indicated by the
authentic Hadith - and that only the believers will see Allah (Exalted be He), but not the Kafirs or the
hypocrites whose Kufr (disbelief) is more severe. Allah (Glorified be He) says: Nay! Surely they (evil-
doers) will be veiled from seeing their Lord that Day.>

(Part No. 2; Page No. 381)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18370

Q 2: On page 176 of the book "Samir Al-Mu'minin fil-Mawa x idh wal-Hikam," the author
Muhammad Al-Hajjar writes: I believe that seeing Allah is rationally permissible in the
world and in the Hereafter, in wakefulness and in sleep because Allah (Glorified be He)
exists and every existing being can be seen. Also Prophet Musa (Moses - peace be upon
him) requested to see Allah, he said: "0 my Lord! Show me (Yourself), that I may look upon

You.") If seeing Him is impossible, Musa (peace be upon him) would not have requested it.

However, it only happened in the world to our Prophet (peace be upon him). It is
obligatory to happen in the Hereafter according to the Qur'an, Sunnah (whatever is
reported from the Prophet), and Ijma^ (consensus of scholars). People will see Allah
(Exalted be He) by a special power which He will provide for His Creatures. Facing,
direction, and visual contact are not conditions to see Allah because He is perceived with
the mind and the sight since both of them are created.

Could you kindly explain whether this passage is correct or false?

A: The fact that the believers will see their Lord on the Day of Resurrection is authentically reported
in the Qur'an, the Sunnah,

(Part No. 2; Page No. 382)

and Ijma " of Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body).
However, seeing Him (Exalted be He) in the world is not possible and did not happen to any human,
even the Prophet (peace be upon him) because this is beyond the ability of humans in the world. The
believers will see their Lord on the Day of Resurrection in Jannah (Paradise) while He is in an upward
position above them. The claim that there is no specific direction and that Allah can be seen in any
direction, not necessarily upwards, is the view of the innovators, which is a false view that
contradicts the proofs confirming Allah's Superiority over His Creation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

Fatwa no. 11532

Q: Where is Allah (Glorified and Exalted be He) physically?

A: a Hah (Glorified be He) is rising over His "arsh (allah's Throne) by His Self and is separated from
His Creation. Allah (Exalted be He) says: The Most Gracious (Allah) rose over (Istawa) the (Mighty)

Throne (in a manner that suits His Majesty). Allah (Glorified and Exalted be He) says: He it is Who

created the heavens and the earth in six Days and then rose over (Istawa) the Throne (in a manner
that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what
descends from the heaven and what ascends thereto. And He is with you (by His Knowledge)
wheresoever you may be. And Allah is the All-Seer of what you do.>

(Part No. 2; Page No. 383)

Also, it was authentically reported that the Prophet (peace be upon him) asked a bondmaid: Where

is Allah? She replied: In heaven. He (peace be upon him) then said to the man: Set her free for she
is a believer. Allah (Glorified be He), while rising over His "Arsh, knows all about His Creation on

earth and in heaven; He sees and hears them and nothing is hidden from Him (may He be Blessed
and Exalted).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17522

Q 2: What is the evidence that Allah is in the heavens?

A: The "Aqidah (creed) of Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the
Muslim main body) is that Allah is in the heavens, above all of His Creation, and that He has risen
above the Throne, as He (Glorified be He) states: Do you feel secure that He, Who is over the

heaven (Allah), will not cause the earth to sink with you, and then it should quake? Or do you feel

secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind? Then
you shall know how (terrible) has been My Warning, and He (Exalted be He) states: To Him ascend

(all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by
Allah unless and until they are followed by good deeds)}

(Part No. 2; Page No. 384)

and states : He manages and regulates (every) affair from the heavens to the earth; then it (affair)

will go up to Him and in Surah Ta-Hah: The Most Gracious (Allah) rose over (Istawa) the (Mighty)

Throne (in a manner that suits His Majesty), and (Glorified be He): Indeed, your Lord is Allah, Who

created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in
a manner that suits His Majesty), in seven places in the Qur'an,

Furthermore, it was authentically reported in the Hadith regarding the Kharijites that the prophet
(peace be upon him) states: Don't you trust me though I am the trustworthy man of the One in the

Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the
evening?) <and when the Prophet (peace be upon him) asked a slave girl, "Where is Allah?" She

replied, "In the heaven." He (peace be upon him) then asked her, "Who am I?" She said, "You are
the Messenger of Allah. " He (peace be upon him) said (to her master), "Release her, for she is a
believer.") Related by Muslim.

The Prophet (peace be upon him) also stated: The Compassionate One has mercy on those who are

merciful. If you show mercy to those who are on the earth, He Who is in the heaven will show mercy
to you.) Related by Ahmad, Abu Dawud and Al-Tirmidhi who classified it as a Hasan Sahih Hadith,

and Al-Hakim who classified it as Sahih and Al-Dhahabi agreed with him.

(Part No. 2; Page No. 385)

And there are many other Hadith to this effect.

Sheikh-ul-Islarn Ibn Taymiyyah said that this does not mean in any way that Allah is in the mist of, or
surrounded by the heavens, as none of the Salaf (righteous predecessors) of this Ummah
(community) or its Imams ever stated that; rather they agreed that allah is established on His Throne
above the heavens and is distinguished from His creation with no similarity whatsoever between Him
and His creation in terms of His Attributes, Names, or Power. Then he quoted the saying of Al-Imam
Malik that Allah is above the heavens and His knowledge encompasses everywhere and every thing,
until he (Malik) said whoever believes that Allah is in the mist of, or surrounded by the heavens and

that He needs His Throne or any of His creation, or that His rising above the Throne is similar to that
of any of His servants sitting on a chair, then he is astray, Mubtadi" (one who introduces innovations
in religion) and Islarnically ignorant. Likewise, whoever believes that Allah is not above the heavens
and rising above His Throne and Muharnrnad was not carried to heaven or the Qur'an was revealed
to hirn, is Mu "atil (denying Allah's attributes), astray and Mubtadi'. Quoted from the collection of
Fatwa by Ibn Taymiyyah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

'Abdul- 'Aziz Al Al-Shaykh

'Abdul- 'Aziz ibn 'Abdullah ibn Baz

Portal of the gene^lfSl^ residency
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The first question of Fatwa no. 18721

Q 1: I know that allah (Exalted be He) rises over His *arsh (allah J s Throne)
(Part No. 2; Page No. 386)

above the seven heavens and that He (Glorified be He) is everywhere with His
Knowledge, not Essence. However, I have noticed that some poems, which are sung on
different occasions at the homes of many Muslims as Nashid (Islamic songs), comprise
phrases that oppose what I just mentioned. An example of such phrases is: "Be sure
that Allah is there but not in a definite place." Is such a phrase correct?

A: The phrase which you referred to in the question is false for it opposes what is stated in the
Qur'an and authentic Sunnah (whatever is reported from the Prophet) to the effect that Allah
(Glorified be He) is high above His Heavens; rising over His "Arsh and being distinct from His
Creatures. Denying Allah's Loftiness is the false belief of Jahrniyyah (a deviant Islamic sect denying
some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and
their followers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"AbdL

j|- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 16376

Q 1: What is the ruling on saying that Allah (Glorified be He) exists everywhere?

A: Saying that Allah exists in all places is the saying of the atheist Hulu I iy yah (a Sufi sect that
believes in indwelling). The foregoing is a false saying and it is tantamount to Kufr (disbelief) in Allah
(Glorified and Exalted be He). This is because Allah (Glorified and Exalted be He) is above His
heavens rising over the (Mighty) Throne (in a manner that suits His Majesty). He (Exalted be He) is
too exalted for indwelling in any of His creatures. He is Free of all wants and needs, while all His
creatures stand in need of Him. He (Exalted be He) says:

(Part No. 2; Page No. 387)

Eerily j Allah grasps the heavens and the earth lest they should move away from their places) and:
He withholds the heaven from falling on the earth except by His Leave. Besides, He (Exalted be He)
says : Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He
rose over (Istawa) the Throne (really in a manner that suits His Majesty).) and: «So the judgement is
only with Allah, the Most High, the Most Great! He (Exalted be He) also says: The Most Gracious
(Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty).} There are many
other Ayahs (Qur'anic verses) to the same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 17728

Q: There is a person who leads the people in JumiTah (Friday) Prayer, and he believes
that Allah (Glorified and Exalted be He)

(Part No. 2; Page No. 388)

exists everywhere. We showed him clear pieces of evidence in the Qur'an and the
Sunnah that Allah exists everywhere with His knowledge, but His entity is above
everything. He totally refused this belief. Is our Salah (Prayer) behind him valid or not?

A: The belief of Ahl-ul-Sunnah wa I- Jama "ah (those adhering to the Sunnah and the Muslim main
body) is that allah (Glorified be He) is high above His creatures, rising over His Throne and separated
from His Creation. Allah (Exalted be He) says. Do you feel secure that He, Who is over the heaven

(Allah), will not cause the earth to sink with you, and then it should quake? He (Exalted be He) also

says, Glorify the Name of your Lord, the Most High, He (Exalted be He) also says, And He is the

Irresistible, (Supreme) above His slaves><The Prophet (peace be upon him) asked a slave girl,

"Where is Allah?" She replied, "In the heaven." He (peace be upon him) then said to her master,
"Release her, for she is a believer." The Prophet (peace be upon him) used to supplicate to Allah

saying, fYou are the Evident and there is nothing above You. Allah (Exalted be He) also says,

Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose

over (Istawa) the Throne (really in a manner that suits His Majesty), in seven Ayahs in the Qur'an.

The Muslims have unanimously agreed that Allah is above His Creatures,

(Part No. 2; Page No. 389)

rising over His Throne in an unknown way, and His knowledge is everywhere. A person who believes
that Allah exists everywhere is a believer in Hulul (a Sufi term meaning indwelling); and it is
impermissible to offer Salah behind him, as he is a disbeliever of Allah, His Messenger and the
consensus of Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa IMo. ( 18672 )

Q 1: the saying: "Allah is in the hearts of believers." Does it indicate that the one who
says it is a believer in Hulul (a Sufi term meaning indwelling)? What is the deviating sect
that believes in such a saying?

A: It is more proper not to say "Allah is in the hearts of believers" as it may allude to a belief in
Hulul. Alternatively, one can say, "Believers love Allah." Allah (Exalted be He) said: But those who

believe, love Allah more (than anything else). He (Glorified be He) also said: Allah will bring a

people whom He will love and they will love Him However, if, by saying such a statement, one

means that Allah's love is dominating the hearts of believers and that they fear Him, it will be alright

(Part No. 2; Page No. 390)

as it is a sound meaning. In this regard, Allah (Exalted be He) said: It is only those who have
knowledge among His slaves that fear Allah. He (Glorified be He) also said: But for him who fears
the standing before his Lord, there will be two Gardens (i.e. in Paradise). Moreover, He (Exalted be
He) said : The Mosques of Allah shall be maintained only by those who believe in Allah and the Last
Day, perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allah. Surah Al-Tawbah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa IMo. ( 21768 )

Q 1: What is the ruling on those who claim that Allah exists everywhere?

A: Allah (Glorified be He) is high above His creatures, above His heavens and is settled on His throne.
This is clearly supported by the Qur'an and Sunnah texts as well as the consensus of all Muslims.
Thus, whoever believes that Allah indwells everywhere is a Kafir (disbeliever) for belying Allah, His
Messenger and the consensus of all Muslims.

(Part No. 2; Page No. 391)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn

Abdullah Al Al-Shaykh

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21120

Praise be to Allah Alone and peace and blessings be upon the one after whom there is no
prophet.

The Permanent Committee for Scholarly Research and Ifta" has reviewed the translation
of the Fatwa request as well as the reply published in the monthly Madinah Magazine
issued from Dacca in Bengalese, fifth issue, 35th year, August 1999, corresponding to
Rabi * II, 1420. The question submitted by a member of the Bengalese community in the
Kingdom of Saudi Arabia states: We used to believe that Allah exists everywhere and
that He is Imageless. However, here in Saudi Arabia in a cooperation bureau a Bengalese
translator delivered a lecture in which he stated that Allah (Exalted be He) does not
exist everywhere and that He is described as having a Hand, an Eye, and other
Attributes. He further claimed that anyone who does not believe as such is a disbeliever.
My question is: What is your opinion in this regard? Please explain it in the light of

(Part No. 2; Page No. 392)

the Qur'an and Sunnah (whatever is reported from the Prophet). The reply was as follows:
Anyone who believes in such claims is either intensely ignorant, mad, or even a member of a deviant
sect. Actually, Allah (Exalted be He) is Imageless and exists everywhere and in everything and His
Omnipotence encompasses all things. Moreover, Allah (Exalted be He) has been described as such in
many Ayahs (Qur'anic verses) as well as in many Hadith. Therefore, you should pay no attention to
such nonsense so that you may not corrupt your Iman (Faith). This was the end of the reply.

This reply is groundless and opposes the Qur'an, Sunnah, Ijma" (consensus of scholars), and sound
"Aqidah (creed) as it indicates belief in Hulul (a Sufi term meaning indwelling) which means that
Allah dwells everywhere even in dirty places (Exalted be He far above any such thing). The reply also
involves denying some of Allah's Attributes wherewith He has described Himself and His Messenger
(peace be upon him) has described Him, i.e. being High above His Creatures, rising over His "Arsh
(Throne), being Distinct from His Creation, and being Incomparable in any respect to His Creatures. It
also involves denying the fact that Allah is described as having a Hand, a Foot, a Leg, a Face, two
Hands, two Eyes, and other Attributes

(Part No. 2; Page No. 393)

related to His Self and Actions as proved by the Qur'an and Sunnah. Allah (Exalted be He) says: <And

He is the Most High, the Most Great. He (Exalted be He) also says: Do you feel secure that He, Who

is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake?><Or

do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent
whirlwind? The Prophet (peace be upon him) said: "Do not you trust me though I am the

trustworthy person of the One in the Heavens?" Moreover, Allah (Exalted be He) says: The Most

Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty).} The

same fact is stressed in seven places in the Qur'an. Furthermore, He (Exalted be He) says: And the

Face of your Lord full of Majesty and Honour will remain forever. He (Exalted be He) says:

■Everything will perish save His Face. Addressing Iblis (Satan), Allah (Exalted be He) says: (What
prevents you from prostrating yourself to one whom I have created with Both My Hands. He (Exalted
be He) says: Nay, both His Hands are widely outstretched.) In the same regard, the Prophet (peace
be upon him) said: "The people will be thrown into the Fire and it will keep on saying, 'Is there any
rnore? J until the Lord of the worlds puts

(Part No. 2; Page No. 394)

His Foot over it." According to another narration of the Hadith, he (peace be upon him) said: {...His

Foot over it, whereupon its different sides will come close to each other, and it will say: Enough!
Enough!" To the same effect, Allah (Exalted be He) says to Musa (Moses - peace be upon him): <in

order that you may be brought up under My Eye. Allah (Exalted be He) says: Floating under Our

Eyes) The Prophet (peace be upon him) said: {"Your Lord is not one-eyed." In the same context,

Allah (Exalted be He) says: (Remember) the Day when the Shin shall be laid bare (i.e. the Day of

Resurrection) and they shall be called to prostrate themselves (to Allah), but they (hypocrites) shall
not be able to do so. The Prophet (peace be upon him) interpreted the Ayah to mean that Allah

(Exalted be He) will uncover His Shin on the Day of Resurrection whereupon every believer will
prostrate before Him out of reverence and there will remain those who used to prostrate before Him
just for showing off and for gaining good reputation. These people will try to prostrate but they will
not be able to do so. In the same context, the Prophet (peace be upon him) said: "I saw my Lord

(may He be Glorified and Exalted) in
(Part No. 2; Page No. 395)

the best form." He also said: "Allah created Adam in the Image of the Beneficent." This is in

addition to many Nusus (Islamic texts from the Qur J an or the Sunnah) including Allah's Attributes.
Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body) believe in
these Attributes and confirm their indications without Tashbih (comparison) or Tamthi I (likening
Allah's Attributes to those of His Creation). Allah (Exalted be He) says: {There is nothing like Him;

and He is the All-Hearer, the All-Seer.)

The Permanent Committee for Scholarly Research and Ifta' in the Kingdom of Saudi Arabia after
stating such facts, deems it obligatory for the editor-in-chief of the monthly Madinah Magazine

(Part No. 2; Page No. 396)

issued from Dacca, Bangladesh, Shaykh Muhiy Al-Din Khan, to publish this Fatwa and demand the
person who replied to the Fatwa request to retract his allegations and declare his retraction in the
same magazine. In fact, it is virtuous to admit the truth, which is the goal of the believers. Admitting
the truth guides the people to the truth and distracts them from falsehood. The Prophet (peace be
upon him) said: "If anyone calls others to follow right guidance, his reward will be equivalent to

those who follow him (in righteousness) until the Day of Resurrection without their reward being
diminished in any respect, and if anyone invites others to follow error, the sin will be equivalent to
that of the people who follow him (in sinfulness) until the Day of Resurrection without their sins being
diminished in any respect")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18672

Q 3: some people say, "Indeed, Allah is aware of what is in the hearts." Is this saying
correct? Was it circulated among the Salaf (Righteous Predecessors) (may Allah be
pleased with them)?

A: It is correct to say, "Allah is aware of what is in the hearts." Allah (Exalted be He) said,
(Part No. 2; Page No. 397)

and Allah is All-Knower of what is in (your) breasts. He also said, Allah knows what is in your
hearts. And Allah is Ever All-Knowing, Most Forbearing.) .

Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18746

Q: What is the ruling on those who say to their daughters when their husbands die while
they have young children, or if anything bad happens to them that Allah has treated
them unjustly, and says so out of ignorance? Is this a statement of polytheism, or what
do you think? May Allah reward you?

A: attributing injustice to allah is a great sacrilege. Allah has denied oppression from Himself in His
statement: Truly! Allah wrongs not mankind in aught; but mankind wrong themselves, t Allah also

states in

(Part No. 2; Page No. 398)

the divine Hadith: O My servants, I have made injustice unlawful for Me and made it unlawful for

you, so do not wrong one another. Allah's decree and destiny is entirely based on the perfection of

His wisdom, justice, mercy and knowledge. As for His servants being tested with the loss of their
children, insufficient provisions, or diseases; this is a trial from Him to distinguish who is patient and
pleased with His decree and destiny and those who are not. Allah (Exalted be He) stated: <And

certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits then he

promised the patient with His saying: but give glad tidings to As-Sabirun (the patient). Who, when

afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return. "><They are

those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they
are those who) receive His Mercy, and it is they who are the guided ones.) So a Muslim should

glorify Allah and negate anything that is not befitting of His Majesty. One must be certain that He is
Wise and All-Knowing and places all things their proper positions. He cannot be questioned as to

what He does, while they will be questioned. Whoever attributes injustice to Allah in His decree and

destiny over humans and believes this is considered a disbeliever and out of the fold of Islam,
because of disbelieving what Allah has informed about denying injustice from Himself. (Exalted is
Allah above what they claim).

(Part No. 2; Page No. 399)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19346

Q 3: The Hadith reported by Abu Hurayrah with a Sanad MarftT (a Hadith narrated from
the Prophet with a connected or disconnected chain of narration) and narrated by Imam
Muslim reads: pride is my cloak and majesty is my lower garment, and I shall throw him

who shares with me regarding one of them into Hell. How can we understand this

Hadith? Is it permissible to ascribe the attribute of having a cloak or lower garment to
Allah or do we in this case have to interpret these attributes?

A: Al-Khattaby, may Allah be merciful to Him, in his explanation of Sunan Abu Dawud, said that the
meaning of the Hadith is that pride and majesty are two attributes of Allah (Glorified be He) that are
confined to Him Alone, no created being can share them with Him and no created being should show
them; because a created being is modest and humble. With regards to the saying that Allah has a
cloak and a lower garment, it is, as Al-Khataby said - though Allah knows best - a simile that means
that, just as no one shares another human's cloak or lower garment with them, no one can share
with Allah the Attributes of Pride and Majesty.

(Part No. 2; Page No. 400)

And Allah knows best End of His speech.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 17923

Q 1: The Messenger of Allah (peace he upon him) said: verily, Allah created, on the

same very day when He created the heavens and the earth, one hundred parts of
mercy... What is meant by the mercy mentioned in this Hadith? Is it the Attribute of

Allah (Exalted be He), or is it a created mercy that Allah designates for the Ummah
(community) of Islam?

A: The mercy which is mentioned in the Hadith is a created mercy. Allah created one hundred parts
of mercy, and out of this mercy He (Exalted be He) endowed one part to the earth and withheld
ninety-nine parts for the Day of Resurrection. The mercy which is mentioned in the Hadith is thus
other than the Mercy which is one of Allah's Attributes, for the Attributes of Allah are not created.
Rather, Allah's Mercy is one of the Attributes of His Essence (Glorified be He) which neither it nor He
(Exalted be He) is created. Allah (Glorified and Exalted be He) is the Creator but is not created.

(Part No. 2; Page No. 401)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18776

Q 2: Do the last people who will come out of Hellfire and enter Jannah (Paradise) see
Allah according to Allah's statement, For those who have done good is the best (reward, i.e.

Paradise) and even more (i.e. having the honour of glancing at the Countenance of Allah oJ\L> J_?).

A: Anyone who enters Jannah will see Allah (Glorified and Exalted be He), as seeing Allah is the
greatest bliss of the people of Jannah. However, the Mu'rninun (believers) vary in seeing Allah; some
of them enjoy the privilege of seeing Allah all the time according to Allah's statement. For those who

have done good is the best (reward, i.e. Paradise) and even more (i.e. having the honour of glancing
at the Countenance of Allah aJ\L> J^>), It was authentically established from the Prophet (peace be

upon him) that he interpreted this Ayah to mean that the reward is Jannah and the phrase "even
more" refers to looking at Allah's Face (Glorified and Exalted be He). The Prophet (peace be upon
him) also stated, When the people of Jannah enter therein, a caller announces, "O, people of

Jannah! You were promised by Allah and that promise is going to be fulfilled." They wonder, "0,
Allah! What is that promise? Have you not enlightened our faces? Have you not let us into Jannah?
Have you not saved us from

(Part No. 2; Page No. 402)

Hellfire?" He uncovers the veil so that they look at His Face; there is nothing more beloved to them
than looking at Allah's Face (may He be Glorified and Exalted).}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 14919

Q: Imam Ahmad, Al-Bukhari, Muslim, Abu Dav/ud and Al-IMasa'iy reported on the authority
of Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said:

Do that much of deeds which is within your ability, as Allah never gets tired of giving rewards till you

get tired of doing good deeds. The most beloved deed to Allah is the most regular and constant even
if it were little.)

What is the meaning of his (peace be upon him) saying:
(Part No. 2; Page No. 403)

allah never gets tired of giving rewards till you get tired of doing good deeds. ? It is
worth mentioning that I looked upon the views of Hafizhs (scholars who are well-versed
in Hadith and its sciences) like Ibn Hajar in Fath Al-Bary, 1/101 and 3/36, Al-Hafiz Al-
Khattaby in his book Ma alim Al-Sunan, Al-Nawawy in his commentary on Muslim's book,
Ibn Qutaybah in Ta'wil Mukhtalif-ul-Hadith and many others, but I found no commentary
on this sentence; does this imply accepting it? Since I checked a treatise in which the
sentence "Allah never gets tired of giving rewards till you get tired of doing good deeds"
is mentioned, I hope you could answer my question.

A: One should accept this Hadith as it is, along with believing in the attribute (tiredness) and that it is
appropriate with respect to Allah in a way different to His Creatures, such as plotting, deception and
planning which are mentioned in the Qur'an. All such attributes are right with regard to Allah
according to His saying (Exalted be He): There is nothing like Him; and He is the All-Hearer, the All-
Seer.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 404)

Fatwa no. 16719

Q: Did the Salaf (the righteous Predecessors) classify Allah's Attributes into Hissiyyah
(concrete) and Ma x nawiyyah (abstract) or Dhatiyyah (related to the Self) and
Khabariyyah (informing about the Self) Attributes, or are there any other
classifications? Moreover, there are some Divine Attributes, such as Wujud (Existence),
Baqa' (Eternity) and Qidam (Preexistence); is it permissible to attribute them to Allah
knowing that there is no Naql (primary Islamic source texts: Qur'an and Hadith)
concerning these Attributes, but that they were established through examination of the
texts of the Qur'an and Sunnah or exercise of reasoning? Is it permissible to derive
Names of Allah from His Acts like Al-Satir (the one who veils) from the verb 'satar' (to
veil, cover, conceal, etc.) and the One Who makes women pregnant from the intent of
the verse, And no female conceives or gives birth but with His Knowledge, and so on. If

deriving Names of Allah from His Acts is permissible, what is the proof?

A: a Man's attributes are classified into Dhatiyyah (attributes of the Self) and Fi "liyyah (attributes of
action); the Dhatiyyah Attributes are like the Face, the Two Hands and Highness, and Fi "liyyah
Attributes are like Creation, Sustenance, Establishment over the throne. Speaking, etc.

As for Wujud and Qidam, they are not among Allah's Attributes for there is no proof on them.
However, there is no blame for saying that Allah, may He be exalted, is existent and that He is
eternal since the scope of describing Allah is wider than that of specifying the Divine Names and
Attributes. With regard to Al-Baqa' (Eternity), it was mentioned in Ayahs (verses) such as,

(Part No. 2; Page No. 405)

•=And the Face of your Lord full of Majesty and Honour will remain forever, and He is the First
(nothing is before Him) and the Last (nothing is after Him) The Prophet (may peace be upon him)
explained the First and the Last in the former verse with his saying, (You are the First and there is
none before You. And You are the Last and there is none after You.

Allah's Names are Tawqifiyah (bound by a religious text and not amenable to personal opinion).
Therefore, it is not permissible to give a name to Allah, and we should stick to the Names that He
designated for Himself. In addition, one cannot derive a name of Allah from His Acts but His
Attributes can be derived from His Names, such as the attribute of mercy that can be derived from
His Names Al-Rahman (the Most Beneficent) and Al-Rahim (the Most Merciful) and so on.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 11664

Q: is it permissible to say that Allah is Non-resembling to the creatures and that He is
"old"?

A: All perfect Attributes are attributed to Allah (Glorified and Exalted be He), as those He has
attributed to Himself and those the Messenger (peace be upon him) attributed to Him,

(Part No. 2; Page No. 406)

as Allah says: There is nothing like Him; and He is the All-Hearer, the All-Seer. He (Glorified be He)

is Unique in His Self, Attributes, Names and Actions and there is nothing like Him. "Old" is not
mentioned among the Names of Allah, but He is the First as He says: He is the First (nothing is

before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most
Near (nothing is nearer than Him). And He is the All-Knower of every thing. It is also confirmed that

the Prophet (peace be upon him) said, "O Allah! You are the First, as there was nothing before You,

and You are the Last, as there will be nothing after You. You are the Most High, as there is nothing
above You, and You are the Nearest, as there is nothing closer than You." (Related by Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17072

Q 3: is it permissible to say "Allah is the Founder of the Salafiyyah movement (those
following the way of the righteous predecessors)"?

A: Truly, the religion with Allah is Islam. This means that Allah has chosen Islam to be His Religion

(Part No. 2; Page No. 407)

and law which He has revealed to His Messenger and Servant Muhammad (peace be upon him).
Islam is the final religion and law and its followers are the Muslims who have not deviated from its
course by following a Bid "ah (innovation in religion), act of misguidance or a personal desire. These
are the Muslim main body that can be called any of these synonymous names: "Ahl-ul-Sunnah", "Ahl-
ul-Sunnah wal-Jarna "ah", "Ahl-ul-Hadith" and "Al-Salafiyyun".

Salafiyyah is a good name that means that such people are following the footsteps of the Salaf
(righteous predecessors) and those after them (may Allah be pleased with them all). It is a name
making a distinction between them and those who introduced Bid "ah, changed, altered and distorted
the religion. Based on that, the statement "Allah is the Founder of the Salafiyyah movement" is true
in its meaning that Allah has legislated its laws. However, it is not permissible to use the term
"founder" with Allah since there is no evidence supporting it The rule is that no Name or Attribute is
attributed to Allah except that which He has attributed to Himself or which the Messenger (peace be
upon him) has attributed to Him. The same thing applies to the statement "Allah is the Architect of
the universe". It is true in meaning for Allah is the Creator but its attribute is not confirmed.
Consequently both statements are not permissible to use based on the previous discussion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 408)

The first question of Fatwa no. 17749

Q 1: What is the meaning of "tasalsul Al-Hawadith (consecution of creations)"? Does
Shaykh Al-Islam Ahmad ibn Taymiyah adopt this view? Some knowledge seekers told me
this information while I believe that he (may Allah be merciful with him) said that the first
thing Allah has created is the Throne, when asked whether the Throne or the pen were
created first.

A: "Tasalsul Al-Hawadith" is one of the terms newly introduced by scholars of Scholastic theology by
which they mean that the Actions of Allah must have a beginning and are not eternal. If they were as
eternal as Allah, there would be many eternal things and this is impossible, since Allah Alone is
Eternal. This is a false claim and an innovation in Islam. The Eternity of Allah's Actions and Attributes
does not necessarily mean the multiplicity of eternal things, for Allah is Eternal with His Actions and
Attributes and His Actions do not have a beginning, just like He does not have a beginning.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fourth question of Fatwa no. 14110

Q 4: Some people welcome their guests saying: "□ guest of the Most Merciful! May Allah
safeguard you!" or "□ aged of the Most Merciful! May Allah safeguard you!" What is the
ruling on this?

A: It is permissible to welcome guests and others saying: "O guests of the Most Merciful!", "0
(Part No. 2; Page No. 409)

aged people of the Most Merciful!", or by making Du"a' (supplication) for them such as invoking:
"May Allah safeguard you!" This is because this ascription is meant only for honoring the concerned
person. This is similar to saying: "the house of Allah", "the she-camel of Allah" etc.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19142

Q: There is a doubtful matter that frequently comes to my mind. It is about some non-
Muslims who say that Muslims worship a vacuum. Especially when I start to observe
Salah (Prayer), a question comes to my mind upon observing Sujud (prostration); should
I imagine that Allah (may He be Exalted and Glorified) is in front of me, though I know by
Yaqin (certainty) and Fitrah (natural disposition) that Allah (Glorified be He) exists in the
Heavens?

A: We have to believe that Allah (may He be Exalted and Glorified) is above the Throne in Heaven.
One of the manifestations of complete slavery to Allah (Glorified be He) is to worship Him as if you
see Him and though you see Him not, verily Allah sees you. What you have mentioned concerning
doubtful matters and suspicions which make a Muslim imagine that he worships a vacuum, is out of
Satan's handiwork and temptations. A Muslim should put an end to these matters and stop thinking
about them. He should observe Dhikr (Remembrance) of Allah (Exalted be He) abundantly, seek
refuge with Him from the accursed Satan and do deeds that can benefit him in his religion and his life
of this world. It is permissible for a Mu'min (believer), when observing Salah (Prayer), to believe that
Allah is in front of him though He (Glorified be He) is above His Throne. In this respect, the Prophet
(peace be upon him) says: If anyone of you stands up

(Part No. 2; Page No. 410)

after finishing Salah (Prayer), he should not spit neither in front of him, nor to his right, but he could
spit to his left or under his feet Agreed upon Hadith. Spitting to the left is permissible only outside

the Mas j id (mosque). If anyone is in the Masjid, he can only spit on the end of his outer garment, in
his handkerchief or the like; for the Messenger (peace be upon him) said: Spitting in the mosque is

a sin...)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 12087

Q 1: does the AshaMrah group (a Muslim group that bases issues of faith on logic) belong
to Ahl-ul-Sunnah wal-Jama *ah (those adhering to the Sunnah and the Muslim main
body)?

(Part No. 2; Page No. 411)

A: Ahl-ul-Sunnah wal-Jama "ah are defined as those who hold fast to the Book of Allah, the Exalted,
the Sunnah of their Prophet Muharnrnad (peace be upon him) regarding all their "Aqidah (beliefs)
and Islamic principles. They never oppose the texts of the Qur'an and Sunnah for rational
argumentation or personal preference; rather, they stick to the principles of Irnan (belief) and pillars
of Islam observed by the Sahabah (Companions of the Prophet). They are represented in the leading
guides and callers to goodness and success, such as Al-Hasan Al-Basry, Sa"id ibn Al-Musayyib,
Mujahid, Abu Hanifah, Malik, Al-Shafi'y, Al-Awza"y, Ahmad, Al-Bukhari and those who took their
path and followed their example by promoting their "Aqidah (beliefs) and way of seeking proofs.

The Asha "irah are the followers of Abu Al-Hasan Al-Ash"ari and the supporters of his school
regarding "Aqidah (beliefs) and seeking proofs. He and his followers are the closest sect to Ahl-ul-
Sunnah wal-Jama "ah. They are to be praised for what they approved of Ahl-ul-Sunnah wal-Jama "ah
and they should be condemned for their opposition to them in some matters. Some of the followers
of this school are Abu Bakr Al-Baqillany, Al-Bayhaqy, Abu Al-Faraj ibn Al-Jawzy, Abu Zakariyya Yahya
Al-Nawawi, Ibn Hajar Al-"Asqalany and others who sought to follow the Ta'wil (allegorical
interpretation) approach when dealing with the texts mentioning the Attributes of Allah, the Exalted,
or deemed that their principal meanings should be ascribed to Allah's knowledge. Verily we regard
them as some of the great Muslim religious figures whom Allah employed to benefit the Ummah
(nation based on one creed). May Allah be Merciful with them and may Allah grant them all
goodness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 412)

Fatwa no. 21802

Q: All praises are due to Allah Alone, and may peace and blessings be upon Prophet
(Muhammad) after whom there is no prophet.

The Permanent Committee for Scholarly Research and Ifta" has studied the letter that
was sent to His Eminence the General Mufty (Islamic scholar qualified to issue legal
opinions) by the inquirer Abdullah ibn Muhammad Al-Luhaydan, Head of the Department
of Da * wall, and Guidance, and which was referred to the Committee by the Secretariat
General of the Council of Senior Scholars with the number (95/S) and dated 2/11/1421
A.H.. The inquirer asked a question in which he said: I refer to Your Eminence what was
sent to me and it is currently discussed especially in some girls' schools and our
educational guidance centers. It is about a sheet of paper on which an issue related to
Al-Madinah Newspaper is written. The holder of the papers mentions that he found out
the following:

allah's Most Beautiful Names have an immense healing power that cures a great number
of diseases.

- Each Name of Allah's Most Beautiful Names has the power to stimulate the immune
system to work effectively in a certain organ of the human body.

- And he mentions his son and a number of volunteers as a practical successful example
that proves his claim; in their case repeating certain Divine Names for ten minutes was
proved effective.

(Part No. 2; Page No. 413)

- That the same Names of Allah, the Exalted, which cure diseases can also be used for
prevention.

- That the healing power is doubled when reciting the curing Ayahs (Qur'anic verses)
after Dhikr (Remembrance of Allah) by Allah's Most Beautiful Names.

The publisher asks people to try this and tell him the result.

Consequently, I would like Your Eminence, may Allah protect you, to explain this matter
and clarify it to people, so that they will be on true guidance with regards to the
Attributes of their Lord.

A: After the Committee had studied this Fatwa request it answered as follows:

Allah j the Exalted, says. And (all) the Most Beautiful Names belong to Allah, so call on Him by them,

and leave the company of those who belie or deny (or utter impious speech against) His Names.
They will be requited for what they used to do. Moreover the Prophet (peace be upon him) says,

rAllah has Ninety-Nine Names; whoever makes Ihsa' of them [by learning them by heart, knowing

their meaning and acting according to them] will go to Paradise. These Names include Allah's

Greatest Name, by which if He is called on, He responds; and if He is asked. He grants. No one knows

the number of the Names of Allah, may He be Glorified and Exalted, but Him, and they are all
beautiful. These Names and their indication to the Perfection, Glory and Greatness of Allah should be
emphasized. It is forbidden to deviate in regard to them by denying them, denying the attribution of
some of them to Allah, denying their indication of perfection and glory, or denying

(Part No. 2; Page No. 414)

what they comprise of the Great Attributes of Allah. An example of deviation with regards to Allah's
Names, is what was claimed by a person called Sayyid Karirn, his student and his son in the sheet of
paper which he distributed among people. It is claimed in this paper that Allah's Most Beautiful
Names cure a huge number of diseases. Moreover, by using different accurate measurement
methods to measure the energy inside the human body, he was able to find out that each Name of
Allah's Most Beautiful Names stimulates the immune system to work efficiently in a certain organ of
the human body. By applying the law of resonance Dr. Ibrahim Karirn allegedly managed to discover
that mentioning one of Allah's Most Beautiful Names leads to the improvement of the biological
energy cycles in the human body.

He said: It is known that pharaohs are the first who studied and set the measurements of the
biological energy cycles in the human body by the pharaonic pendulum. Afterwards he mentioned a
group of Allah's Names written on a table assuming that each one of them has a certain benefit for
the body or even cures a certain disease. He manifested that by drawing a human body and he wrote
one of Allah's Names on its different organs. In fact, this act is Batil (null and void); because it is a
sort of deviation regarding Allah's Names and abusing them. It is only permissible to supplicate to
Allah by His Names, according to the Ayah in which Allah says, so call on Him by them Moreover, it

is permissible to emphasize Allah's Great Attributes they indicate; because each Name of them
comprises an Attribute of Allah, may He be Exalted and Glorified, and it is not permissible to use
them in anything else

(Part No. 2; Page No. 415)

except supplication. There should be evidence from Shar " (Islamic Law) to prove otherwise. In
regard to the assumption that they are useful in such-and-such cases or cure such-and-such diseases
without any evidence from Shar " (Islamic Law), it is considered like saying things about Allah of
which you have no knowledge.

Allah, the Exalted, says, Say (O Muhammad yoJL^g oJLc all I ,_sJL^): "(But) the things that my Lord has

indeed forbidden are Al-Fawahish (great evil sins and every kind of unlawful sexual intercourse)
whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in
worship) with Allah for which He has given no authority, and saying things about Allah of which you
have no knowledge." Consequently, this sheet of paper must be destroyed.

The above mentioned people should repent to Allah from such an act and never practice it again for
its association with "Aqidah (creed) and legal rulings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 15742

Q: There are some partisans who call for applying the Islamic shari'ah though they are
completely opposite to that. They have diluted Islam and consider those

(Part No. 2; Page No. 416)

who do not embrace their thoughts, even if they are opposite to the Qui* 'an and Sunnah,
as enemies of Islam. In addition, their hatred to Ahl-ul-Sunnah wal-Jama^ah (those
adhering to the Sunnah and the Muslim main body), is deeply rooted, especially
Salafiyyah (those following the way of the righteous predecessors). They insult and
abuse them to the extent that they blaspheme their leadership figures labeling them as
backward and intolerant. Is it permissible to support them or ask their advice? Or should
they be disciplined by abandoning them?

A: Any Da " i (caller to Islam) who does not adhere to the Manhaj (methodology) of the Messengers
and that of their followers concerning Da 'wan (calling to Islam), and follows the Manhaj
(methodology) of misleading sects which introduce Bid "ahs (innovations in religion) such as Khawarij
(separatist group that believes committing a major sin amounts to disbelief) and Mu"tazilah (a
deviant Islamic sect claiming that those who commit major sins are in a state between belief and
disbelief) - it is impermissible for you to either be in his company or associate with him. You should
rather condemn him and warn people against him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

'Abdul- 'Aziz Al Al-
Shaykh

Salih Al-
Fawzan

'Abdullah ibn
Ghudayyan

'Abdul- 'Aziz ibn 'Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18885

Q 2: A scholar said: We have an explanation for what Christians allege about being the
sons of Allah. The saying: "We, human beings, are all the sons of Allah" means that: He is
the One who created us. And He Alone sustains us and provides all of us with livelihood.
This is according to the Hadith which reads: The poor are My children The paternity of

Allah to us is not that one proved with a birth certificate. We are all His Servants and we
do not perform Sujud (prostration) before anyone except Allah Alone."

(Part No. 2; Page No. 417)
What is your opinion on that?

A: Allah has made it clear in His Book (Qur'an) that Christians hold a false belief that the Messiah
(Prophet "Eisa (Jesus)) is Allah's son and has a blood relation with Hirn. Allah, the Exalted, states,
(and the Christians say: Messiah is the son of Allah. That is their saying with their mouths,

resembling the saying of those who disbelieved aforetime. Allah's Curse be on them, how they are
deluded away from the truth! They claim that the Messiah is the son of Allah in order to distinguish

him from all other humans. Therefore Allah, in condemnation for those who innovated this false
allegation, states, And they say: "The Most Gracious (Allah) has begotten a son (or offspring or

children) [as the Jews say: 'Uzair (Ezra) is the son of Allah, and the Christians say that He has
begotten a son [Isa (Jesus) p\LuJI aJLt], and the pagan Arabs say that He has begotten daughters
(angels and others.)]."> {Indeed you have brought forth (said) a terrible evil thing. ><Whereby the

heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins,) Allah, the

Exalted, rebukes the Jews and the Christians for their allegation of being the sons of Allah and His
loved ones, out of their arrogance, haughtiness and love for being superior to all other humans, in
the Ayah (verse) which reads. And (both) the Jews and the Christians say: 'We are the children of

Allah and His loved ones." Say : u Why then does He punish you for your sins?" Nay, you are but
human beings of those He has created}

As regards those who believe that the Christians are the sons of Allah, meaning that: Allah is their
Sustainer

(Part No. 2; Page No. 418)

and He Alone provides them with livelihood, out of their distinction from other humans, this is Batil
(null and void) as well. Allah, may He be Glorified, is responsible for sustaining all His Servants and
He Alone cherishes them with His care and gives them success.

As for the Hadith stating that the creation are the children of Allah; is it not authentic. If it were
authentic, it would still mean that Allah, the Glorified, is the one Who sustains them and provides
them with livelihood; as it is declared in the Ayah in which Allah, the Glorified, states, And no

moving (living) creature is there on earth but its provision is due from Allah.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The first question of Fatwa no. 17458

Q 1: Some of the beliefs that are common in our country say that Shaykh-ul-Islam Ibn
Taimiyyah (may Allah be merciful with him) believed in Tajsim (anthropomorphism) and
that he tried to prove that Allah (Exalted be He) has a body like humans. Moreover,
people say that Shaykh-ul-Islam Muhammad ibn 1 Abdul-Wahhab (may Allah be merciful
with him) was a mischievous person; not a righteous one. He spread corruption in the
Arab countries and he was astray and caused people to go astray. May Allah protect us
from such beliefs. We are sending you two magazines (Nur

(Part No. 2; Page No. 419)

Al-Yaqin and Al-Fajr Al-Sadiq) to check them.

A: Shaykh-ul-Islarn Ibn Taimiyyah and Shaykh-ul-Islam Muhammad ibn "Abdul-Wahhab were both
Mujaddids (revivalist Muslim scholars), who revived the features of Islam that fell into oblivion in the
light of the Qur'an and the Sunnah (whatever is reported from the Prophet). They were both two of
the scholars of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to the Sunnah and the Muslim main
body). Indeed, they were righteous; not mischievous. They were among those who proved the
Names and Attributes of Allah (Exalted be He) as mentioned in the Qur'an and the authentic Sunnah
in a manner that befits Allah (Glorified be He). Anyone who alleges that Shaykh-ul-Islam Ibn
Taimiyyah believed in Tajsim is totally ignorant of the "Aqidah (creed) of Ahl-ul-Sunnah wal-
Jarna "ah. Likewise, anyone who alleges that Shaykh Muhammad ibn "Abdul-Wahhab was corrupt,
not righteous, is ignorant of his "Aqidah and the sincere Tawhid (belief in the Oneness of Allah)
which he called to and which was consistent with the "Aqidah of Ahl-ul-Sunnah wal-Jarna "ah. May
Allah be merciful with him, Shaykh-ul-Islam Ibn Taimiyyah, and all Muslim Imams.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 420)

The fifth question of Fatwa no. 17867

Q 5: Allah (Exalted be He) says: Say (0 Muhammad joJL-ug oJLc oDl jJL^?): "If Allah had so
willed j I should not have recited it to you nor would He have made it known to you. Is the Will of
Allah eternal or is it as renewable as time?

What is the ruling of Shari ah (Islamic law) on the deliberate discussion of Ayat-ul-
Mashi'ah (the Qur'anic verses mentioning Allah's Will)? Should we understand them
superficially? Shall we absolutely understand from the Ayah (Qur'anic verse) in which
Allah (Exalted be He) says: Then whosoever wills, let him believe; and whosoever wills, let him

disbelieve, that Iman (belief) and Kufr (disbelief) are permissible under the pretext that

man is Mukhayyar (has a free will of their own) and not Musayyar (has no free will to
choose or undertake actions)?

A: the Attribute of Will peculiar to Allah (Exalted be He) is a real attribute characterized by eternity
and oneness. Concerning Ayat-ul-Sifat (Qur'anic verses including Allah's Attributes), such as Allah's
Will and other attributes, you should pass by them without deliberating on their nature. However, you
should believe in their reality in a way that is appropriate for Allah (Exalted be He) without Ta "til
(denial of Allah's Attributes), Tamthil (likening Allah's Attributes to those of His Creation), Ta'wil
(allegorical interpretation), or Tashbih (comparison). Allah (Exalted be He) says: There is nothing

like Him; and He is the All-Hearer, the All-Seer. As regards the Ayah in which Allah (Exalted be He)

says: (Then whosoever wills, let him believe; and whosoever wills, let him disbelieve.} ,

(Part No. 2; Page No. 421)

it does not mean giving man choice to believe or disbelieve, but it means threatening them because
the path of Iman and right guidance has become clear and the path of Kufr has become clear too.
Allah (Exalted be He) will punish those who saw clearly the path of Iman and right guidance but they
did not follow it. Moreover, Allah (Exalted be He) will turn them away from Al-Sirat-ul-Mustaqirn (the
Straight Path) as He (Exalted be He) says: I shall turn away from My Ayat (verses of the Qur'an)

those who behave arrogantly on the earth, without a right, and (even) if they see all the Ayat (proofs,
evidence, verses, lessons, signs, revelations, etc.), they will not believe in them. And if they see the
way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if
they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is
because they have rejected Our Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) and
were heedless (to learn a lesson) from them. That is why after Allah (Exalted be He) says: Then

whosoever wills, let him believe; and whosoever wills, let him disbelieve. , He mentions the
following threatening Ayah: Verily, We have prepared for the Za I imun (po ly the ists and wrong-
doers.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). )

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 422)

The origin of Satan and his destiny on the Day of Resurrection
The first question of Fatwa no. 16370

Q 1: is iblis (Satan) an angel or a Jinni? And are the Jinn (creatures created from fire) his
offspring or were he and his offspring created from them?

A: Iblis is one of the Jinn as Allah (Exalted be He) says: And (remember) when We said to the

angels: "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis (Satan). He
was one of the jinn; he disobeyed the Command of his Lord. He is not an angel. Moreover, he was

created from fire while angels were created from light. This is mentioned in the Ayahs (verses)
talking about the creation of Iblis. Besides, this is proven in the Hadith of the Messenger of Allah
(peace be upon him) narrated by "Aishah (may Allah be pleased with her) in which he said: Angels

were created from light, Jinn were created from a smokeless flame of fire, and Adam was created
from that which you have been told (i.e., sounding clay like the clay of pottery) Related by Imam

Muslim in his Sahih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 423)

Iman (Faith)

(Part No. 2; Page No. 424)

Fatwa no. 11556

Q: What are the means of strengthening Muslims' Iman? May Allah grant you all the
best!

A: Some of the means through which you can strengthen your Iman and deepen your Yaq in
(certainty), are your decisive belief in the six pillars of Iman in addition to your deeds which deepen
your Iman. The pillars of Iman are: The belief in Allah (Glorified and Exalted be He), His angels. His
Messengers, His Books, in the Last Day and in the Divine Destiny whether good or bad.

Branches of Iman also include: The declaration that there is no deity but Allah and that Muhammad is
the Messenger of Allah, performing Salah (Prayer), observing Sawm (Fast), giving away Zakah
(obligatory charity), performing Hajj, Jihad (fighting) in the Cause of Allah, filial obedience, being
charitable to relatives, orphans, poor people, passers-by, neighbors, workers and servants,
propagation of virtue and prevention of vice, keeping patience in all your matters, being modest and
deserting pride, guarding the tongue and chastity (i.e. private parts) from illegal acts, and keeping
Amanah (honesty, trust, and obedience) and promises.., etc. It is authentically reported that the
Prophet (peace be upon him) said: Faith has over seventy branches or over sixty branches, the most

excellent of which is the declaration that there is no deity but Allah, and the humblest of which is the
removal of what is harmful from the road.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 2; Page No. 425)

The first question of Fatwa no. 17558

Q 1: Does Iman (Faith) increase with acts of obedience and decrease with acts of
disobedience? Please support your answer with evidence. What is the ruling on those
who deny that?

A: it is true that irnan increases with acts of obedience and decreases with acts of disobedience. This
is confirmed by the unanimous agreement of Ahl-ul-Sunnah wal-Jarna "ah (those adhering to the
Sunnah and the Muslim main body) including the Companions (may Allah be pleased with them) and
the scholars and the religious figures who followed their path. Allah, the Exalted, says. And Allah

increases in guidance those who walk aright. Moreover He, the Exalted, says, The believers are

only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this
Cjur'an) are recited unto them, they (i.e. the Verses) increase their Faith Allah, the Exalted, also

says, and that the believers may increase in Faith (as this Qur J an is the truth) Regarding the

decrease of Iman, Allah, the Exalted, says, They were that day, nearer to disbelief than to Faith

The Prophet (peace be upon him) said, He whose heart has the least faith, even as the tiniest

mustard seed, will be brought out from Hell-Fire.)

(Part No. 2; Page No. 426)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 16875

Q 5: What are the pillars of Iman (Faith), with explanation?

A: There are six pillars of Irnan which are: the belief in Allah, His Angels, His Books, His Messengers,
the Last Day and Predestination, whether good or bad.

Belief in Allah means: firm belief in His Lordship, His Names, and His Attributes. Moreover believing
that Allah, the Glorified, is the only One Who is worth worshipping.

Belief in Messengers: is to believe that their Mission was from Allah, have faith in them, follow them
and love them. On top ofalloftheimisthe last and the best Prophet, our Prophet Muhammad ibn
"Abdullah ibn "Abdul-Muttalib (peace be upon him).

Belief in angels : is having faith in their existence and to believe that they are honored servants
carrying out the Command of Allah concerning His creatures, descending upon His Messengers with
His revelation and writing and preserving the deeds of Banu Adam (human beings, descendents from
Prophet Adam).

(Part No. 2; Page No. 427)

Belief in the Books: is to believe that they are sent down by Allah in order to guide His creatures and
that we should follow them and act according to them, each according to the Messenger upon whom
it was revealed. The best and most perfect among all of them is the Qur'an, the Book sent to our
Prophet Muhammad (peace be upon him).

Belief in the Last Day which is the Day of Resurrection: is to believe that it will occur when people will
be resurrected from their graves to be rewarded for their good deeds or punished for their evil
deeds.

Belief in Predestination whether good or bad: is to believe that everything happens in this universe
whether good or bad, since the beginning of creation until the Day of Resurrection, is known,
predestined and written by Allah in Al-Lawh-ul-Mahfuzh (the Preserved Tablet) and that Allah willed it
to happen at the time it actually happened.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 13964

Q 1: Is it our right or the right of Imams (those who lead people in prayer) to support
their sayings with the sayings and acts of the Messenger of Allah?

A: Allah (Glorified be He) commands us to worship Him Alone and to make our religion sincere to
Him (by not associating any partner with Allah in His worship). Moreover, He commands that no one
should be worshipped nor invoked nor asked but Him (Glorified and Exalted be He). He sent

(Part No. 2; Page No. 428)

Muhammad (peace be upon him) to explain the Shari"ah (Islamic laws). He (Exalted be He)
commands us to follow what the Prophet (peace be upon him) brought to us, obey his orders and
abstain from what he forbade. Allah (Exalted be He) says: And whatsoever the Messenger

(Muhammad joJL-ug oJLt ail I jJL^-) gives you, take it; and whatsoever he forbids you, abstain (from
it). And fear Allah; verily, Allah is Severe in punishment. Verily, he (the Prophet) is a model and a

good example to follow in all his sayings, deeds and decisions. Allah (Exalted be He) says: Indeed in

the Messenger of Allah (Muhammad oJLc qJJl jJL^?) you have a good example to follow for him
who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much. Therefore,

Muslims should follow in the footsteps of Prophet Muhammad (peace be upon him) as there should
be no saying besides the saying of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 14549

Q 1: Sometimes Satan insinuates to me with some (evil) thoughts, as he tries to make me
doubtful about my Aqidah (creed). I am ashamed to mention such thoughts, so I would
like to ask: Will I be accountable for this?

(Part No. 2; Page No. 429)

A: You must not persist in thinking about such doubts and insinuations created by Satan, aiming to fill
you with doubts about your Islamic creed. Whenever any such thoughts come to your mind, you
should seek refuge with Allah from the accursed Satan. Allah (Exalted be He) says: And if an evil

whisper comes to you from Shaitan (Satan), then seek refuge with Allah. Verily, He is All-Hearer, All-
Knower.) If you stop thinking about such insinuations and you neither act according to them nor

speak about them, you will not be sinful. It was authentically reported that the Prophet (peace be
upon him) said: Allah forgave my people the evil promptings which arise within their hearts as long

as they did not speak about them or did not act upon them.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 15610

Q: What do you think about the saying of Shaykh * Abdul-Rahman ibn Hasan Al Al-Shaykh
in his book Fathul-Majid (p. 45) in which he states: This is different from those who say
"La ilaha ilia-Allah (there is no deity but Allah)" while invoking other than Allah, seeking
refuge with a dead person or an absent person who can not provide any good or evil. As
you see most people act like this. Verily, when such people say the Word of Shahada (La
ilaha ilia-Allah),

(Part No. 2; Page No. 430)

they get involved in its contradiction. The person who says it will not benefit from it
except by knowing its meaning, whether negative or positive. Does the ruling on people
differ from time to time and from place to place, or is the ruling constant and does not
need Ta'wil (allegorical interpretation)?

A: The words of Shaykh "Abdul-Rahman ibn Hasan (may Allah be Merciful with him) clarify that the
word of the Shahada will not be useful for the person without knowing its true meaning, acting
according to it, and proving his sincere worship to Allah (Exalted be He). As regards seeking refuge
with, supplicating to anyone other than Allah, believing that the dead hear those who supplicate to
them and intercede for them and act as a mediator between them and Allah, offering sacrificial
animals to them, making vows for their sake, resorting to them to relieve distresses and believing
that supplication to them is useful, all these acts contradict the Word of Tawh id (belief in the
Oneness of Allah). He who practices and believes in such acts is a Mushrik (one who associates
others with Allah in His Divinity or worship) and thus commits an act of major Shirk (associating
others with Allah in His Divinity or worship). The ruling of Kufr (disbelief) should be applied to him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 16021

Q 2: How can I form a sound ^Aqidah (creed), which rests on an Islamic scientific base in
Iman (Faith) and other?

A: the "Aqidah of tawhid (monotheism) is the basis upon which a Muslim has to build
(Part No. 2; Page No. 431)

his good deeds. It is the creed taken from the Book of Allah and the Sunnah (whatever is reported
from the Prophet) of His Messenger (peace be upon him). Moreover, it is the creed of the Salaf
(righteous predecessors). It is clarified in the authentic books compiled by eminent Muslim scholars,
such as the Creed of Imam Al-Tahawy and its Explanation by Al-Izz ibn Abul-Izz, Al- "Aqidah Al-
Wasitiyah by Ibn Taymiyah and Kitabul-Tawhid (Book of Monotheism) by Shaykh Muhammad ibn
" Abdul-Wahhab and its explanation Fathul-Majid. You should read such books with authorized
scholars from Ahl-ul-Sunnah (those adhering to the Sunnah), in order for them to explain them for
you.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

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The fourth question of Fatwa no. 15885

Q 4: I hear about the term ^ Aqidah (creed). What is x Aqidah and what is its importance?
Please, provide me with a decisive answer about the Aqidah of the Messenger (peace
be upon him), his teachings and some books that tackle this issue, if possible. I want to
be fully aware of my religion to follow the example of the Prophet (peace be upon him).

A: the right "Aqidah is to believe in Allah, His Angels, Books, Messengers, in the Last Day, and the
Divine Destination whether good or bad. This was mentioned in the Qur'an and the Sunnah
(whatever is reported from the Prophet) and was followed by the Salaf (righteous predecessors) and
Imams (rulers) of the Ummah (Muslim nation). There are numerous books that

(Part No. 2; Page No. 432)

tackle this issue and the best and most useful of which is the Glorious Qur'an where there is true
guidance and remedy. Allah (Exalted be He) says: Verily, this Qur'an guides to that which is most

just and right These books also include the authorized books of Hadiths such as Al-Bukhari, Muslim,

Sharh A I- "Aqidah Al-Tahawiyah by Ibn Abul-Izz Al-Hanafy, books of Shaykh Al-Islam Ibn Taymiyah
and his disciple Ibn Al-Qayyim, books of Shaykh Al-Islarn Muhammad ibn "Abdul-Wahhab and the
books of other authentic scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Ghudayyan

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The first question of Fatwa no. 16024

Q 1: What are the effects of Tawhid (belief in the Oneness of Allah) on people in the life
of this World?

A: The influence of Tawhid i.e., worshipping Allah Alone in this life, has been manifested in the
Ayahs (Qur'anic verses) in which Allah (Exalted be He) says: Allah has promised those among you

who believe and do righteous good deeds, that He will certainly grant them succession to (the
present rulers) in the land, as He granted it to those before them, and that He will grant them the
authority to practise their religion which He has chosen for them (i.e. Islam). And He will surely give
them in exchange a safe security after their fear (provided) they (believers) worship Me and do not
associate anything (in worship) with Me.)

(Part No. 2; Page No. 433)

And : <It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse

not their belief with Zulm (wrong i.e. by worshipping others besides Allah) Zulm here means Shirk

(associating others with Allah in His Divinity or worship), for them (only) there is security and they

are the guided.) In these two Ayahs, Allah has manifested the effects of tawhid on people in this

World and in the Hereafter by the prevalence of security, exchange of misguidance for true guidance,
succession on earth and deepening religion in hearts and deeds.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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-Aflfy

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ngdom of Saudi Arabia

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The first question of Fatwa no. 16301

Q 1: Who are the righteous and pious servants of Allah and the friends of Satan?

A: RightGous servants of Allah are the pious believers as Allah (Exalted be He) says in the Ayah
(Qur'anic verse) which states: No doubt! Verily, the Auliya J of Allah [i.e. those who believe in the

Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing
righteous deeds).}

(Part No. 2; Page No. 434)

I man (Faith) and Taqwa (fearing Allah as He should be feared) are to act upon the obedience of
Allah and His Messenger (peace be upon him) and to abstain from all that Allah and His Messenger
forbade including Bid"ahs (innovations in religion), superstitions and acts of Shirk (associating others
with Allah in His Divinity or worship).

The friends of Satan are his followers including Mushriks (those who associate others with Allah in
His Divinity or worship), believers of superstitions and innovators who deaden the Sunnah
(supererogatory acts of worship following the example of the Prophet) and revive Bid "ah and
prohibitions. Allah (Exalted be He) says: His power is only over those who obey and follow him

(Satan), and those who join partners with Him (Allah i.e. those who are Mushrikun i.e. polytheists.
See Verse 6:121). Those who assume servitude (to Allah) or it is attributed to them will not be true

servants until they believe in the Oneness of Allah, act according to the Book of Allah and the Sunnah
of His Messenger and abstain from Shirk (associating others with Allah in His Divinity or worship) and
acts of Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 17923

Q 2: Is Iman (Faith) a whole which can never be divided? When a part of it is lost, is the
rest lost too? If this is true, how can we reconcile between this claim and the fact that

(Part No. 2; Page No. 435)

iman is subject to increase and decrease?

A: Iman is divisible, as it increases and decreases. Allah (Exalted be He) says: and when His Verses

(this Qur J an) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their
trust in their Lord (Alone) Allah (Exalted be He) also says: And Allah increases in guidance those

who walk aright. Loosing some of your Iman does not mean losing all of it; because the opinion that

inclines to the loss of all of one's Iman due to the loss of part of it is the doctrine of Khawarij
(separatist group that believes committing a major sin amounts to disbelief). Verily, it is an incorrect
opinion because Allah (Exalted be He) says: And if two parties or groups among the believers fall to

fighting) Here He describes them both as believers even though there is a fight between them. Allah

(Exalted be He) also says : But if the killer is forgiven by the brother (or the relatives, etc.) of the

killed against blood-money, then adhering to it with fairness and payment of the blood-money to the
heir should be made in fairness. Here, Allah (Exalted be He) calls him a brother even though he is a

killer.

The doctrine of Ahl-ul-Sunnah (those adhering to the Sunnah) is that a person can combine both
Iman and Fisq (flagrant violation of Islamic law) and obedience and disobedience; as Iman increases
with obedience and decreases with disobedience.

(Part No. 2; Page No. 436)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Baz

(Part No. 2; Page No. 437)

Da * wan (calling to Islam) of the Messengers

(Part No. 2; Page No. 438)

The first question of Fatwa no. 14465

Q 1: What is the difference between prophets and messengers?

A: The prophet is the one to whom Allah revealed Shar " (Law) but he was not commanded to
convey it. The messenger is the one to whom Allah revealed Shar " (Law) and Allah sent him to the
people to call them to the Shari "ah (Islamic laws) and rulings revealed to him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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rman

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Second question of Fatwa no. 18794

Q 2: Is there any difference between Prophets regarding their levels of knowledge,
responsibility, or spiritual ability?

A: Yes j prophets were of different levels of knowledge. A prophet may have been knowledgeable of
something which was not known to others. This is obvious in the story of Musa (Moses, peace be
upon him) and Al-Khadir or Dawud (David, peace be upon him) and Sulayman (Solomon, peace be
upon him). However, such differences do not decrease the merits of other prophets. Rather, all
prophets and messengers were dignified though some of them have preference over others. Allah
(Exalted be He) states: Those Messengers! We preferred some of them to others; to some of them

Allah spoke (directly); others He raised to degrees (of honour))

(Part No. 2; Page No. 439)

He (Glorified and Exalted be He) also states: And indeed, We have preferred some of the Prophets
above others)

On the other hand, all prophets are on the same level regarding conveying the Messages of Allah
(Exalted be He) to people, teaching them, calling them to Ma "ruf (that which is judged as good,
beneficial, or fitting by Islamic law and Muslims of sound intellect) and forbidding them from Munkar
(that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect). All
prophets have equal responsibility regarding the fulfillment of such a great trust. Nevertheless, our
last Prophet Muhammad (peace be upon him) is superior to all other prophets in the matter of the
perfection of the fulfillment of the duties of prophethood. Allah (Exalted be He) states: Muhammad (

yoJL^g o-Az qJJl ,_sJL^) is not the father of any of your men, but he is the Messenger of Allah and the
last (end) of the Prophets. Moreover, the Prophet (peace be upon him) stated: I will be the pre-
eminent amongst the descendants of Adam on the Day of Resurrection, with no pride involved. |

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Q 3: is prophet isa (Jesus, peace be upon him) better than other Prophets because he
was born like no other human, and because he did not die like other Prophets?

A: That "Isa (Jesus, peace be upon hirm) was born to no father and that he was raised to heaven,
does not mean that he is better than other prophets. The proof is

(Part No. 2; Page No. 440)

the fact that the two friends of Allah, the Merciful, namely Ibrahim (i.e. Abraham) and Muhammad
(peace be upon them) were not blessed with any such miracles. However, they are surely better than
Tsa. In fact they are the best Prophets ever (may Allah's peace and blessings be upon them all).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 18971

Please explain to me the difference between the last of all prophets and messengers,
Muhammad (peace be upon him), Isa (Jesus - peace be upon him), and Mirza Ghulam
Ahmad. There is great confusion concerning these three people among the residents of
the Central Area in our country; and I want to know the truth as soon as possible to
inform my community about it and guide the people to it.

A: The question is about "Isa and Muhammad (peace be upon them) and Ghulam Al-Qadyany, the
liar. "Isa (peace be upon him) is "Isa ibn Maryarn (Mary), a Servant and Messenger of Allah, His
Word which He bestowed on Maryam, and a spirit created by Him. Allah sent "Isa to the Children of
Israel , confirming the Tawrah (Torah) that had come before him and bearing the glad tidings of the
Prophethood of Muhammad (peace be upon him) after him. He called to Allah and delivered his
message, but the Jews disbelieved him and even attempted to kill and crucify him. Allah saved him
from them and raised him to heaven.

(Part No. 2; Page No. 441)

Muhammad (peace be upon him) is the last of all prophets; he is Muhammad ibn "Abdullah ibn
" Abdul-Muttalib ibn Hashirn, who belongs to the progeny of Isma "il ibn Ibrahim, the friend of Allah
(peace be upon them). Allah sent him to all mankind as a bearer of glad tidings, a warner, a caller to
Allah by His Leave, and a lamp spreading light. Allah has obligated all the people to obey and follow
Prophet Muhammad. Whoever does not follow him and believe in him is a Kafir (disbeliever) who
shall dwell in Hell Fire forever, even if they are Jewish or Christian. This is because Allah abrogated
all the other religions when Islam was revealed and obligated all mankind to obey Prophet
Muhammad until the Day of Resurrection. No prophet will come after him because he is the last of all
prophets.

As for Ghulam Ahmad Al-Qadyany, he was a liar who claimed to be a prophet. Unfortunately, some
people believed his lies and followed him; that was why the Muslims regarded him and whoever
followed him as Kafirs, and called them Qadyaniyyah. Also, Muslims have ruled that Islam is free of
this order and its followers, because there is no prophet after Muhammad (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ngdorn of Saudi Arabia

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Fatwa no. 18965

Q 1: Why do we find in the Gospel that the genealogy of Prophet Is-haq (Isaac), the
second son of Prophet Ibrahim (Abraham peace be upon him), has been detailed till the
birth of the Messiah,

(Part No. 2; Page No. 442)

while that of Prophet Ismail (Ishmael), the first son of Prophet Ibrahim (peace be upon
him), has not?

A: all prophets of the Children of Israel are all from the offspring of Is-haq, the son of Ibrahim
(peace be upon them both) and the last of them is Jesus, the son of Mary (peace be upon him).
Israel is the nickname of Ya "qub (Jacob), the son of Is-haq (peace be upon them both). As for the
offspring of Is ma "il (peace be upon him), they are the Arabs who adopted the faith of their father
Ibrahim (peace be upon him), until polytheism was spread among them by "Arnr ibn Luhai Al-
Khuza "i. At that point, Allah sent the seal of prophets and the finest; Muhammad (peace be upon
him) and made his mission general for both Jinn and mankind. His legislation abrogates all previous
legislations till the Day of Resurrection.

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Q 2: Why wasn't there another name for the prophet that came after ^Isa (Jesus, peace
be upon him) other than Ruh-ul-Qudus, i.e. (the Holy Spirit)?

A: ruh-ul-Qudus (The Holy Spirit) is the name of Jibril (may peace be upon him). Tsa (peace be
upon him) is Allah's Servant, Messenger and Word, which Allah bestowed upon Maryam (Mary) and
a spirit created by Allah. "Isa was called Ruh (Spirit) because Allah created him without a father. In
fact Allah created him with the mere word 'Be' from the Spirit which the angel blew into Maryam
(Mary) without a father.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

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Shaykh

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(Part No. 2; Page No. 443)

The first question of Fatwa no. 10947

Q 1: Do the prophets Adam, Yahya (John), Yusuf (Joseph), Harun (Aaron), Idris (Elijah),
Musa (Moses) and Ibrahim (Abraham) (peace be upon you) have graves on earth, or
were they lifted to the heavens like ^Eisa (Jesus), son of Mary, (peace be upon him)?

A: The graves of all prophets are on earth where they were buried except for "Eisa (Jesus) who was
lifted alive to the heavens, for he will descend at the end of time and rule according to the Sharfah
of Prophet Muharnrnad (peace be upon hirn).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

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The fifth question of Fatwa no. 19219

Q 5: do the Prophets' bodies decompose in graves?

A: Allah prohibited the earth to decompose dead bodies of prophets and messengers. Therefore the
dead bodies of prophets never decompose; they stay alive in their graves and lead another life in
Barzakh (period between death and the Resurrection). Allah Alone knows about such a life. Such a
life is different from life in this world. The souls of prophets are in Paradise and the same applies to
the souls of believers and our Prophet Muhammad whose soul is with the Higher Companion in
Paradise according to the Hadith narrated by Imam Ahmad in his Musnad, Vol. 4 p. 8, from Aus ibn
Abu Aus

(Part No. 2; Page No. 444)

in the end of which he mentioned: Allah, the Exalted, has prohibited the earth from consuming the

bodies of Prophets (peace be upon them). Narrated by Abu Dawud, Ibn Majah in their Sunan with a

similar wording but an authentic Isnad (chain of narrators). However it is not permissible to invoke
the prophets, seek succor and Help from them and make vows for them. In fact all these acts are
acts of Shirk (associating others with Allah in His Divinity or worship) according to the Saying of Allah
(Exalted be He): And the mosques are for Allah (Alone): so invoke not anyone along with Allah. >

and the Saying of Allah (Glorified be He): And whoever invokes (or worships), besides Allah, any

other ilah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al-Kafirun
(the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be
successful, and the Saying of Allah (Glorified and Exalted be He): Such is Allah, your Lord; His is

the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Cjitmir (the
thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call; and

if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of
Resurrection, they will disown your worshipping them. And none can inform you (0 Muhammad ^JL^-
yoJL^jg tuJLc all I) like Him Who is the All-Knower (of everything).} All these blessed Ayahs (Qur'anic

Verses) and other similar verses and Hadiths apply to prophets, righteous people, angels and others.
Ahl-ul-Sunnah wal-Jama "ah (those adhering to the Sunnah and the Muslim main body), from the
Companions of the Prophet (peace be upon him),

(Part No. 2; Page No. 445)

and their followers with good conduct all agree upon the lawfulness of these acts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17867

Q 2: was Ya^qub (Jacob) a prophet or a pious servant of Allah?

A: Ya "qub (peace be upon him) is one of the prophets of the Children of Israel. Allah (may He be
exalted) states: Say (O Muhammad yoJL^g oJLc oDl L jJL^): "We believe in Allah and in what has been

sent down to us, and what was sent down to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac),
Ya'qub (Jacob)) The Ayah confirms that revelation was sent to him, so he was one of the prophets.

Allah (Exalted be He) states :{ Verily, We have sent the revelation to you (O Muhammad oDl

yoJL^g Q-Jc) as We sent the revelation to Nun (Noah) and the Prophets after him; We (also) sent the
revelation to Ibrahim (Abraham), Isma'il (Ishrnael), Ishaq (Isaac), Ya'qub (Jacob), and Al-Asbat [the
offspring of the twelve sons of Ya'qub (Jacob) ]>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 446)

The third question of Fatwa no. 18024

Q 3: was Luqman a prophet or merely a righteous man?

A: Luqman was a righteous man whom Allah gave wisdom. Allah (Exalted bo He) says. And indeed
We bestowed upon Luqman Al-Hikrnah (wisdom and religious understanding)

May Allah grant us success! May peace and blessings be upon our Prophet his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Shaykh

Al-

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18794

Q 4: did Prophet *Eisa (peace he upon him) foretell the coming of Prophet Muhammad
(peace he upon him)?

A: Yes, he did. Prophet "Eisa (peace be upon him) gave glad tidings of the corning of Prophet
Muharnrnad (peace be upon him), as Allah (Glorified be He) says in the Qur'an: And (remember)

when 'Isa (Jesus), son of Maryam (Mary), said: "O Children of Israel! I am the Messenger of Allah
unto you, confirming the Taurat [(Torah) which came] before me, and giving glad tidings of a
Messenger to come after me, whose name shall be Ahmad. But when he (Ahmad i.e. Muhammad
yoJL^g oJLc oJJl jJL^) came to them with clear proofs, they said: "This is plain magic")

(Part No. 2; Page No. 447)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17884

Q: In his Friday Khutbah (sermon), a preacher stood on the Minbar (pulpit) and said that
the Prophet Muhammad (peace be upon him) spoke immediately after he was born, but
he (the preacher) could not remember what he said. Then he claimed that during her
first month of pregnancy, Adam (peace be upon him) came to the mother of the Prophet
Muhammad and gave her the glad tiding that her son is to be the prophet of the Ummah
(nation based on one creed). In the second month, Nun (Noah (peace be upon him))
came, and in the third Idris (Enoch (peace be upon him)), Hud (peace be upon him) in the
fourth, Salih (peace be upon him) in the fifth, Ibrahim (Abraham (peace be upon him)) in
the sixth, Ismail (Ishmael peace be upon him) in the seventh, Musa (Moses (peace be
upon him)) in the eighth and *Isa (Jesus (peace be upon him)) in the ninth. During his
speech, he said more than once "Aminah bint Wahb (may Allah be pleased with her)"; is
she a Mu'minah (believer)?

A: the Prophet (peace be upon hirn) was born like all hurnans who have parents. It was not
authentically reported that he spoke in the cradle but this is a lie. Likewise, the claim that the
prophets carne to the mother of Prophet Muhammad (peace be upon him) is a lie and falsehood.

Allah took from the prophets (peace be upon them) their covenant that

(Part No. 2; Page No. 448)

they must believe in Muhammad (peace be upon him) when he is sent and so did the prophets; they
took the covenant of their people to believe in him. Allah (Exalted be He) says: And (remember)

when Allah took the Covenant of the Prophets, saying: "Take whatever I gave you from the Book and
Hikmah (understanding of the Laws of Allah), and afterwards there will come to you a Messenger
(Muhammad joJL-03 oJLc oD I ^1^?) confirming what is with you; you must, then, believe in him and
help him. " Allah said: "Do you agree (to it) and will you take up My Covenant (which I conclude with
you)?" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses
(for this)." The last prophet who gave the glad tidings of the coming of Prophet Muhammad (peace

be upon him) was "Isa ibn Maryam (Tviary) as Allah (Exalted be He) says: and giving glad tidings of

a Messenger to come after me, whose name shall be Ahmad.)

The mother of the Prophet (peace be upon him) died before his mission. He (peace be upon him)
asked Allah to visit her grave and Allah gave him the permission. He (peace be upon him) asked Allah
to forgive her, but Allah did not agree. This gives evidence to the fact that the Prophet's (peace be
upon him) mother died while she was not Muslim. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 449)

Fatwa no. 12232

Q: Your Eminence, I have a question related to the ^Aqidah (creed) of Muslims. A debate
took place between a Muslim and a Christian on their Aqidah. One of the suspicions,
which the Christian attached to Islam is that the Qur'an mentions that ^Eisa (Jesus
peace be upon him) ibn Maryam (Mary) gave the glad tidings of the coming of a
messenger after him whose name is Ahmad, while the Muslims' Prophet is called
Muhammad; hence this entails contradiction in the Muslims' Book. Your Eminence, how
can you refute this argument to defend our lenient x Aqidah? May Allah protect you!

A: ahrnad is one of the names of Prophet Muhammad (peace be upon him). He had many names.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19272

Q 1: We found a copy of a Mus-haf (Arabic Qur'an) in the first two pages of which were
written the well-known Ninety-Nine Names of Allah; what is really peculiar is the last two
pages, as they have ninety-nine names or attributes of the Prophet (peace be upon him)
written on them and with the same style in which the well-known Names of Allah were
written.

(Part No. 2; Page No. 450)

Is that permissible? Are there really ninety-nine name for the Prophet (peace be upon
him)? The Mus-haf is printed in Pakistan. I hope you can clarify this point for me, and
preferably in a message to the publishing house that prints this edition of the Qur'an, or
even publishing it in a newspaper. We hope that you will answer us in this regard. Thank
you.

A: Firstly, the Prophet (peace be upon hirn) has only five names mentioned in the authentic Hadith <I

have five names: I am Muhammad, and I am Ahmad, and I am Al-Mahy (the Eraser) through whom
Allah erases disbelief, and I am Al-Hashir (the Gatherer) after whom the people will be gathered (on
the Day of Resurrection), and I am Al- "Aqib (i.e., the Last of the Prophets, there will be no prophet
after me). Related by Al-Bukhari in his Sahih. Any names that are added to these five are

unauthentic, or rather come under the attributes of the Prophet (peace be upon him) and not names.
It is impermissible to ascribe certain names to the Prophet (peace be upon him) other than these five
without an authentic Hadith.

Secondly, writing down the said names at the beginning or the end of the Mus-haf is impermissible,
rather it is prescribed to omit any writings other than

(Part No. 2; Page No. 451)

the Ayahs of the Qur'an, as was practiced by the Salaf (righteous predecessors) (may Allah be
pleased with them) and to keep the Qur'an clean from any irrelevant additions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 16402

Q 6: In the story of Al-Isra" (night journey), it was narrated that the Messenger (peace
be upon him) led the prophets in Salah (prayer); how did this take place while they were
already dead?

A: his leading other prophets in Salah during Al-Isra' is authentically proven and we should believe in
it. As to how they attended, it is of the knowledge of Ghayb (Unseen) that no one knows but Allah,
and He is able to do all things.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 17882

Q 6: It is said that when the Messenger (peace be upon him) spoke to Allah during Al-
Isra' ([Might Journey) and Mi raj (Ascension to Heaven ), he did so through an angel
whom Allah inspired.

A: This is not correct because the Prophet (peace be upon hirn) was taken to

(Part No. 2; Page No. 452)

Bait-ul-Maqdis (Jerusalem) then ascended to the heaven. Allah spoke to His Prophet Muhammad
(peace be upon him) directly without a mediator and prescribed on him the performance of Salah
(Prayer). The Prophet (peace be upon him) continued to ask His lord to reduce the number of Salahs
until they were made five Salahs in number but equaling fifty in reward. Allah (Glorified and Exalted
be He) states in Hadith Qudsy (Revelation from Allah in the Prophet's words): I have carried on My

Decree and I have reduced the burden on My Servants. This Hadith is authentically reported from

the Prophet (peace be upon him) and is even ranked as Mutawatir (a Hadith reported by a significant
number of narrators throughout the chain of narration, whose agreement upon a lie is impossible).
Allah (Praised be He) spoke to Musa (Moses, peace be upon him) truly and He did speak to
Muhammad (peace be upon him) when he ascended to the heavens, and the Five Obligatory Daily
Salahs were prescribed on him. He (Exalted be He) speaks when He wills, with Words the befit His
Majesty and that is not similar to any quality of His creation just as He (Exalted be He) states: (There

is nothing like Him; and He is the All-Hearer, the All-Seer. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 19048

Q 1: I read in the book of Fatawa Shaykh-ul-Islam Imam Ibn Taymiyyah (may Allah be
merciful with him) that whoever denies

(Part No. 2; Page No. 453)

one letter of the Qur'an is a Kafir (disbeliever). Thus they have to be advised to make
Tawbah (repentance to Allah) and give up such denial or they are to be killed. What then
is the ruling on a man who denies the incident of Isra" (Night Journey) and Mi >aj
(ascension to Heaven) and brags in front of people saying that such an incident is
impossible bearing in mind that Allah (Exalted be He) says: Say: "Was it at Allah (J^ p.),

and His Ayat (proofs, evidence, verses, lessons, signs, revelations) and His Messenger (oJLc oDl ,_sJL^
pJL^g) that you were rnocking?">

A: The incident of Isra' and Mi Yaj is proven both in the Qur'an and Sunnah. Allah (Exalted be He)
says: (Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Hirn] Who took

His slave (Muharnrnad pJL-o 3 aJLn aJJ I jJL^?) for a journey by night from Al-Masjid-al-Hararn (at
Makkah) to Al-Masjid-al-Aqsa (in Jerusalem) On the other hand, there are some Hadith Mutawatir

(Hadith reported by a significant number of narrators throughout the chain of narration, whose
agreement upon a lie is impossible) to the effect that the Prophet (peace be upon him) was taken on
the concerned journey by his soul and body while he was awake not asleep. Undoubted proofs were
established for the truthfulness of Prophet Muhammad (peace be upon him) regarding what he said
about the journey in question. Consequently, Muslims of Ahl-ul-Sunnah wal-Jama "ah (those adhering
to the Sunnah and the Muslim main body) agreed on believing in Isra 1 and Mi Yaj and all that they
involved, while atheists and heretics did not. In addition, the Kafirs (disbelievers) denied Isra' and
Mi "raj because of their arrogance and stubbornness. Allah (Exalted be He) says: They intend to put

out the Light of Allah (i.e. the Religion of Islam, this Qur'an, and the Prophet Muhammad oDl ,_sJL^
yoJL.^ <uJi) with their mouths. But Allah will bring His Light to perfection even though the disbelievers
hate (it). Whoever thus denies Isra' and Mi "raj disbelieves in what was revealed to Prophet

Muhammad (peace be upon him) and denies

(Part No. 2; Page No. 454)

what has been revealed to him. This is because denying Isra' and Mi "raj is tantamount to denying
the Ayahs (Qur'anic verses) talking about them such as Allah's saying: Glorified (and Exalted) be He

(Allah) [above all that (evil) they associate with Him] Who took His slave (Muhammad 9 oJLc oDl ,_s±^
pJ-^>) for a journey by night from Al-Masjid-al-Hararn (at Makkah) to Al-Masjid-al-Aqsa (in
Jerusalem), the neighbourhood whereof We have blessec and: And indeed he (Muhammad ^JL^-

;oJL_^3 (lJLc oil I) saw him [JibrTI (Gabriel)] at a second descent (i.e. another time).) <Near Sidrat-ul-

Muntaha (a lote-tree of the utmost boundary over the seventh heaven beyond which none can
pass).} <Near it is the Paradise of Abode. Since whoever denies one Ayah (Qur'anic verse), word, or

letter of the Qur'an is considered a Kafir; whoever denies the incident of Isra' and Mi "raj is more
deserving to be considered Kafir. This is also because denying the incident of Isra 1 and Mi "raj is

tantamount to denying the obligation of performing the five daily Salahs (Prayers) which is plain Kufr
(disbelief) that takes a person outside the fold of Islam. This is because Salah (Prayer) was made
obligatory on both the Prophet and his Ummah (nation) without mediators during the journey in
question. There are Mutawatir Hadiths (Hadith reported by a significant number of narrators
throughout the chain of narration, whose agreement upon a lie is impossible) to that effect
Consequently, whoever denies Isra' and Mi Yaj is undoubtedly a Kafir who goes out of the fold of
Islam. May Allah protect us all! Allah (Exalted be He) says:

(Part No. 2; Page No. 455)

(Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of

those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection
they shall be consigned to the most grievous torment.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19346

Q 1: Would you please comment on the hadith which indicates that the Prophet (peace
be upon him) will be seated on the throne?

A: There is no authentic report from the Prophet (peace be upon hirn) in this regard as far as we
know. As for the statement ascribed to Mujahid (may Allah be merciful to hirn), it is a false statement
as viewed by several Hadith Scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

(Part No. 2; Page No. 456)

The second question of Fatwa no. 20845

Q 2: Your Honor, it is said that the prophets (peace be upon them) can hear and see
after their death; is there any proof to support this claim? Could you kindly advise? May
Allah reward you!

A: in general, the dead including the prophets (peace be upon thern) cannot hear those who call
upon thern. They cannot respond to the caller or implement commands or prohibitions. This is
confirmed by Allah in His statement: So verily, you (O Muhammad /jJL^g oJLc oDl L jJL^) cannot

make the dead to hear (i.e. the disbelievers)) As for what has been related in Sahih Al-Bukhari and

Sahih Muslim about when the dead are placed in their graves, that the Prophet (peace be upon him)
stated : <He hears the sounds of their shoes when they depart from him, and what the Prophet

(peace be upon him) said to the polytheists who were killed on the Battle of Badr when they were
dragged and thrown in the graves of Badr, he said to them: Have you found what your Lord

promised true? and: They now hear what I say. Also, the dead hearing the voices of the two

angels

(Part No. 2; Page No. 457)

when asked about his faith and his Prophet... etc. In all these cases, the dead hear in a special way;
which only Allah knows of. It is not continuous hearing, but they hear in special conditions. Hearing in
the grave is unlike hearing in the world; it is special for the conditions of the Barzakh (period
between death and the Resurrection). None can know how it occurs but Allah and the living will not
be affected by the dead; whether benefit or harm because none is able to do this except Allah. As for
what is mentioned that the Prophet (peace be upon him) said: Whenever someone greets me, Allah

returns the soul to my body (in the grave) and I return his greeting, it is a special gift for the

Prophet (peace be upon him), and this does not mean that the Prophet (peace be upon him) can
benefit or harm the living except by the reward which a person gets from Allah when they send their
peace and blessings upon him. People should not call on the Prophet (peace be upon him) after his
death as he was spoken to in his life, such as fulfilling the needs and resolving problems. The
Companions (may Allah be pleased with them) did not ask anything from him because they knew that
it was impossible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

* Abdul- ^Aziz ibn ^Abdu I lah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20482

Q 1: The Khatibs (preachers) often describe the Prophet (peace be upon him) as "The
One Lifting the Grief. Is it permissible to

(Part No. 2; Page No. 458)

describe the Messenger of Allah (peace be upon him) as such?

A: it is permissible to describe the Prophet as "The One Lifting the Grief. Allah has saved people by
him from Hell-fire and led them from the darkness of disbelief and polytheism to the belief in His
Oneness. Describing His Prophet (peace be upon him), Allah (Glorified be He) says: Alif-Lam-Ra.

[These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their
meanings]. (This is) a Book which We have revealed unto you (O Muhammad pJL-u 3 oJLc oDl L jJL^)
in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief
in the Oneness of Allah and Islamic Monotheism) by their Lord's Leave to the Path of the All-Mighty,
the Owner of all Praise, and: Indeed Allah conferred a great favour on the believers when He sent

among them a Messenger (Muhammad pJLu^ cuJLc aJJl ,_sJL^) from among themselves, reciting unto
them His Verses (the Qur J an), and purifying them (from sins by their following him), and instructing
them (in) the Book (the Qur'an) and Al-Hikmah [the wisdom and the Sunnah of the Prophet oDl ,_2±&
yoJL^g o-Az (i.e. his legal ways, statements, acts of worship)], while before that they had been in
manifest error. However, "The One Lifting the Grief does not mean that he (peace be upon him)

removes distress. People must not seek his help instead of or along with Allah as this is regarded as
major Shirk (associating others with Allah in His Divinity or worship), which Muslims should be aware
of.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 459)

The Sahabah

(Part No. 2; Page No. 460)

The second question of Fatwa no. 19378

Q 2: Some people among us have deviant opinions and different creeds. These people
revile some of the Companions of the Prophet (peace be upon him), abase them, and
claim that some of them were dissolute. They even stay away from acting in accordance
with their narrations (of the Hadiths). They also claim that the honorable Sahaby
(Companion of the Prophet), Al-Mughirah ibn Shir bah is one of those dissolute Sahabah,
I seek refuge in Allah from this, as they say, may Allah curse them, that four of the
Sahabah had testified that he committed Zina (premarital sexual intercourse and/or
adultery) in front of x Umar (may Allah be pleased with him). This is some of their worst
claims.

A: First: the Companions of the Messenger of Allah (peace be upon him) are the best of believers.
Allah has praised thern in many Ayahs (Qur'anic Verses) that are recited until the Day of
Resurrection. These Ayahs include the saying of Allah (Exalted be He): And the foremost to embrace

Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens
of Al-Madinah who helped and gave aid to the Muhajirun ) and also those who followed them exactly
(in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for
them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme
success.} and:

(Part No. 2; Page No. 461)

Muhammad (joJL^g q^Ic oil I jJL^) is the Messenger of Allah. And those who are with him are

severe against disbe I ievers, and merciful among themselves. You see them bowing and falling down
prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of
their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their
description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed
which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its
stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised
those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet
Muhammad pJLujg q^lc oil I jJL^ till the Day of Resurrection) and do righteous good deeds,
forgiveness and a mighty reward (i.e. Paradise).) The Messenger of Allah (peace be upon him) also

praised them and bore witness that they are the best of all people when he said: The best people

are those living in my generation, and then those who will follow them, and then those who will
follow the latter. Agreed upon by Al-Bukhari and Muslim. It was also related by Muslim on the

authority of "Aishah (may Allah be pleased with her) that she said: A person asked Allah's

Messenger (peace be upon him) saying: Who are the best people? He said: The generation to which
I belong, then the second generation (generation subsequent to rny generation), then the third
generation (generation subsequent to the second generation).)

Second: It is impermissible for a Muslim who believes in Allah and in the Day of Resurrection to curse
any of them, for the Prophet (peace be upon him) said in the Hadith related by Al-Bukhari in his Sahih
on the authority of Abu Sa "id (may Allah be pleased with him): Do not revile my companions, for if

one of you were to spend the equivalent of Uhud in gold, it would not amount to a mudd (a weight
that equals a handful) of one of them,

(Part No. 2; Page No. 462)

or even half of it. It was also related by Muslim in his Sahih on the authority of Abu Hurayrah (may

Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Do not revile my

companions, for by the One in Whose hand is my soul, if one of you were to spend the equivalent of
Uhud in gold, it would not amount to a mudd (a weight that equals a handful) of one of them.)

Moreover, it has been reported that Ibn "Umar (may Allah be pleased with them both) said: "Do not
revile the Companions of Muhammad (peace be upon him) for an hour of their sitting (he means with
the Messenger of Allah (peace be upon him)) is better than the deeds of any of you for forty years".
In another narration related by Waki ", the Prophet (peace be upon him) said: (is better than the
deeds of any of you in their whole life).

Therefore, whoever curses any of the Sahabah (may Allah be pleased with them all) of the
Messenger of Allah (peace be upon him) will be entitled to a serious punishment according to the
consensus of Muslim scholars. However, they (Muslim scholars), disagreed on whether they should
be sentenced to death or not.

Third : The Sahabah of the Messenger of Allah (peace be upon him) are all upright since Allah has
rendered them so, praised them,

(Part No. 2; Page No. 463)

and recommended them, in addition to His Messenger's recommendation to them, what a great
recommendation! Al-Khatib Al-Baghdady (may Allah be merciful with him) said: Every Hadith whose
chain of narrators has been connected to the Prophet (peace be upon him) is not to be put into action
except after the confirmation of the uprightness of its narrators, for they should be considered,
except for the Sahaby who reported it from the Messenger of Allah because the uprightness of the
Sahabah is confirmed and recognized by Allah's Confirmation, and declaration of their purity as well
as His Selection to them in the text of the Qur'an. Then he cited some Ayahs and Hadiths indicating
their merits. Afterwards, he said: If Allah and His Messenger have not mentioned any of what we
have said in their regard, it would suffice that they had practiced Hijrah (a believer's migration to an
Islamic land), Jihad (fighting/striving in the Cause of Allah), provided support (to the Prophet),
exerted money and effort, had their parents and children killed (for the sake of Allah), exchanged
advice in religion, and had strong I man (faith) and Yaqin (certainty) to approve their uprightness and
virtuousness, so they are the best of all upright and recommended people and of those who would
ever succeed them. It is also narrated on the authority of Abu-Zar "ah (may Allah be merciful to him)
that he said: If you see a man slandering any of the Companions of the Messenger of Allah (peace be
upon him), you should know that this man is disbeliever. The Messenger of Allah is true, the Qur'an
is also true, and both were driven to us by the Companions of the Messenger of Allah

(Part No. 2; Page No. 464)

(peace be upon hirm). However, those (who do such act) want to transgress our witnesses (the
Companions) to nullify the Book and the Sunnah. Thus, they are the ones who should be
transgressed and they are the disbelievers.

Many scholars had reported the consensus on their uprightness, truth in addition to the credibility of
their narrations. Praise be to Allah, such as, Al-Khatib Al-Baghdady, Ibn "Abdul-Barr, Ibn Al-Salah, Al-
Nawawy, Ibn Kathir, Al-lraqy and Ibn Hajar Al-Sakhawy (may Allah be merciful to all of them).

Fourth: Ibn Taymiyah (may Allah be merciful to him) said in his book Al-"Aqidah Al-Wasatiyyah: "And
of the fundamentals of Ahl-ul-Sunnah wa I- Jama "ah is the soundness of their hearts and tongues
towards the Companions of the Messenger of Allah (peace be upon him), as Allah has described
them in His saying : And those who came after them say: "Our Lord! Forgive us and our brethren

who have preceded us in Faith, and put not in our hearts any hatred against those who have
believed. Our Lord! You are indeed full of kindness. Most Merciful, and to obey the Prophet ( peace

be upon him) in his saying: Do not revile my Companions... They should also accept whatever is

mentioned in the Qur'an, Sunnah and by consensus with regard to their merits and ranks. He (Ibn
Taymiyah) also added:

(Part No. 2; Page No. 465)

They should disavow the approach of Al-Rawafid (A deviant Islamic sect slandering the Companions
and the wives of the Prophet), who hate the Sahabah and revile them. They should also hate the
approach of Al-Nawasib (A deviant Islamic sect slandering "Aly ibn Abu-Talib and the family of the
Prophet), who harm Ahl-ul-Bayt (members of the Prophet's extended Muslim family) with words or
acts.

They should not comment on what had happened between the Sahabah, because all the stories
related with regard to their disadvantages include some fabrication, either by addition, diminution or
distortion.

As to the authentic narrations, they are excused in them, for they were Mujtahidun (Scholars
qualified to exercise juristic effort to infer expert legal rulings); some of their acts were correct, and
the others were not and their mistakes would be excused. However, Ahl-ul-sunnah wal-Jarna "ah do
not believe that all the Sahabah are infallible; rather they were subjected to committing sins, except
that they had other merits and initiatives that entail forgiving their sins, if they committed any. They
would be forgiven as much as those who succeed them, since their good deeds are much more than
those of their successors. It is authentically proven that the Messenger of Allah (peace be upon him)
witnessed for them to be the best of generations, and that the Mudd donated by any of them is better
than the mount of Uhud weighed in gold donated by any of their successors. Moreover, if any of them
committed sins, they would have repented of it, replaced them with good deeds, or being forgiven for
their precedence, or by the intercession of Muhammad (peace be upon him),

(Part No. 2; Page No. 466)

for they are the most entitled to it. In addition to this, if any of them was inflicted in the Worldly Life,
this would be a Kaffarah (expiation) for their sins. Had this been the case with regard to the certain
sins, what would be the case with regard to the things in which they practiced Ijtihad; where if they
were right they would have double reward, and if they were not, they would be rewarded as well,
and their mistakes would be forgiven. Besides, the size of their sins is incomparable to their merits
and virtues such as their Iman in Allah and His Messenger, practicing Jihad (striving in the cause of
Allah), offering Hijrah and providing support, having beneficial knowledge and virtuous deeds. Thus,
whoever considers their history with knowledge and insight and sees what Allah has bestowed upon
them of merits will know that they are the best people after the prophets, and that no one will ever
resemble them, for they are the elite of the generations of this Ummah (nation), which is the best of

all nations and the most honored by Allah."

Fifth: Based on what was previously mentioned; it is the duty of all Muslims to believe in the merits
and grace of the Sahabah of the Messenger (peace be upon him) and their superiority over others, to
love and supplicate for thern, and mention thern in a good manner. In addition, Muslims should love
them and ward off whoever hates them or mentions them in a bad manner, for this is one of the
essentials for sound I man and Din (the religion of Islam). Imam Abu Ja "far Al-Tahawy (may Allah be
merciful to him) said in clarifying the "Aqidah of Ahl-ul-Sunnah wal-Jama "ah: "And we love the
Sahabah of the Messenger of Allah (peace be upon him) and never

(Part No. 2; Page No. 467)

hate or disavow any of them. On the other hand, we hate whoever hates them, and mentions them
badly, for we only mention them in a good manner. Loving them is one of the forms of Iman and
Ihsan (the perfection of Faith), while hating them is an act of hypocrisy and oppression."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The tenth question of Fatwa no. 20619

Q 10: one of the beliefs of Al-Zaydiyyah is that the caliphate was for Ali ibn Abu Talib
(may Allah be pleased with him), but the Companions wronged him and usurped his right
to the caliphate, and that the Messenger (peace be upon him) willed the caliphate for
him after his death.

A: After the death of the Prophet (peace be upon him), the caliphate was the right of Abu Bakr then
"Ulnar then "Uthrnan then "Aly (may Allah be pleased with the rn all) according to a general
consensus of Muslim scholars. Whoever opposes the caliphate of any one of them goes against the
beliefs of Ahl-ul-Sunnah wa I- Jama "ah (those adhering to the Sunnah and the Muslim main body)
from the Companions (may Allah be pleased with thern), and their followers with good conduct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 2; Page No. 468)

The eighth question of Fatwa no. 17882

Q 8: It is claimed that islam was spread by the sword of x Ali and the wealth of Khadijah.
Is this true?

A: Firstly, "AN ibn Abu Talib (may Allah be pleased with hirn) fought in Jihad (striving in the Cause of
Allah) with the Messenger of Allah (peace be upon hirn) and participated in all the battles except the
Battle of Tabuk. The Sahabah (Companions of the Prophet - may Allah be pleased with them), other
than "AM, participated in Jihad as well, such as Abu Bakr, "Umar, "Uthman, Khalid ibn Al-Walid, and
others.

Secondly, Khadijah (may Allah be pleased with her) was the first woman to embrace Islam. The
Messenger (peace be upon him) held her in high esteem and she used to console him, relieve his
distresses, and support him. Jibril (peace be upon him) revealed that the Lord of the worlds sent her
greetings. Also, the Prophet (peace be upon him) gave her the glad tidings of having a house in
Jannah (Paradise) where there will be neither disturbance nor fatigue. The claim that Islam spread
by the wealth of Khadijah is false. Spending for the Cause of Allah was only prescribed after Hijrah
(the Prophet's migration to Madinah) and Khadijah (may Allah be pleased with her) died before
Hijrah. Examples of Muslims who gave their wealth in the Cause of Allah are Abu Bakr Al-Siddiq,
"Umar, "Uthrnan ibn "Affan (may Allah be pleased with them) and other Sahabah from among the
Muhajirun (Emigrants from Makkah to Madinah) and the Ansar (Helpers, inhabitants of Madinah who
supported the Prophet) (may Allah be pleased with the Sahabah).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 469)

The second question of Fatwa no. 20530

Q 2: We heard a Hadith stating that people will enter paradise at a young age. However,
it is always mentioned in Jumu ah (Friday) Prayer that Fatimah, the daughter of our
Prophet (peace he upon him), will lead women while Al-Hasan and Al-Hussein (may Allah
be pleased with them) will lead the youth to Paradise. If this Hadith is true, does it not
contradict the Ayah (Qur'anic verse) in Surah Al-^Imran that describes the status of
Maryam? I believe that this Hadith was fabricated by the Shiites. What is your opinion.
Your Eminence?

A: To show Maryam 's status and her superiority over other women, Allah (Exalted be He) says:

and (remember) when the angels said: "O Maryam (Mary)! Verily, allah has chosen you, purified you
(from polytheism and disbelief), and chosen you above the women of the 'a lam in (mankind and jinn)
(of her lifetime)." In his book Al-Bidayah wa Al-Nihayah, Ibn Kathir (may Allah be merciful with him)

said : The Ayah which reads: and chosen you above the women of the Thiamin (mankind and jinn)

(of her lifetime)." implies women of her lifetime as when He said to Musa (Moses): I have chosen

you above men>

(Part No. 2; Page No. 470)

and His saying about the children of Israel: And We chose them (the Children of Israel) above the
'Alarnin (mankind and jinn) [during the time of Musa (Moses)] with knowledge I

It is well known that Ibrahim (Abraham peace be upon him) is better than Musa (Moses peace be
upon him), and that Muhammad (peace be upon him) is better than both of them. Likewise, this
Ummah (nation) is better than the previous nations. It is also more in number, better in knowledge
and work than the children of Israel and others.

His saying : and chosen you above the women of the 'A lam in (mankind and jinn) (of her lifetime).")

might also imply women in general. Therefore, Maryam is the best of the women who were before
and after her.

It was reported in the Sunnah what supports the second view; that Maryam is the best of women
until the Day of Resurrection, and not only women of her lifetime, except for Fatimah (may Allah be
pleased with her), the daughter of the Messenger of Allah (peace be upon him). On the authority of
Anas ibn Malik (may Allah be pleased with him) that the Messenger of Allah (peace be upon him)
said: Sufficient for you among the women of the world, Maryam bint "Imran, Khadijah bint

Khuwaylid, Fatimah bint Muhammad and Aasiya, the wife of Pharoah. >This Hadith was ranked as

Sahih (authentic) by Al-Tirmidhy, Al-Hakim, and others. Al-Nasa'iy recorded with a Sahih Sanad
(authentic chain of narrators) on the authority of Ibn "Abbas (may Allah be pleased with them both)
that

(Part No. 2; Page No. 471)

the Messenger of Allah (peace be upon him) said: The best of the women of Paradise are Khadijah

Bint Khuwaylid, Fatirnah bint Muhammad, Maryam bint "Imran, and Asiya bintMuzahim the wife of
Pharoah." > .

In his book Al-Bidayah wa Al-Nihayah, Al-Hafiz Ibn Kathir said: Abu Al-Qasim Al-Baghawy reported
that Wahb ibn Munabbih reported that Khalid ibn "Abdullah Al-Wasity narrated from Muhammad ibn
" Amr from Abu Salamahonthe authority of "Aishah that she asked Fatimah: "What made you cry
and laugh when you drew to the Messenger of Allah (peace be upon him)? She replied: The first
time, he disclosed to me that he would not recover from his illness and I wept. Then he told me that
I would be the first of his family to join him and he gave me glad tidings that I am the best of the
women of Paradise except Maryam bint "Imran, so I laughed." The meaning of this Hadith is related
in Sahih Al-Bukhari and the chain of narration is according to the conditions of narration set by
Muslim. This Hadith means that Maryam and Fatimah are the best of the four mentioned women. It is
recorded by Al-Imam Ahmad that "Uthrnan ibn Muhammad related that Jarir related from Yazid ibn
Abu Ziyad from "Abdul Rahman ibn Abu Na"arn on the authority of Abu Sa"id that the Messenger of
Allah (peace be upon him) said: Fatimah is the leader of the women of Paradise except for Maryam

(Part No. 2; Page No. 472)

bint "Imran. Its Sanad (chain of narrators) is Hasan (a Hadith whose chain of narration contains a

narrator with weak exactitude, but is free from eccentricity or blemish). It is also ranked as Sahih
(authentic) by Al-Tirmidhy and did not report it. There is another Hadith to the same effect which
was narrated on the authority of "Aly ibn Abu Talib (may Allah be pleased with him) but it includes
weakness in the chain of narration. This indicates that Maryam and Fatimah are the best of the four
women. This might imply that Maryam is better than Fatimah or that both have the same rank.
However, there is a Hadith that supports the first view. It is reported by Al-Hafizh Abu Al-Qasim ibn
"Asakir that Abu Al-Hasan ibn Al-Fira 1 Abu Ghalib and Abu "Abdullah the two sons of A l-Banna
reported that Abu Ja "far ibn Al-Maslarnah reported that Abu Tahir Al-Mukhallis reported that Ahmad
ibn Su lay man said that Al-Zubayr, Ibn Bakkar said that Muhammad ibn Al-Hasan said that "Abdul-
"Aziz ibn Muhammad said thatMusa ibn "Uqbah said thatKurayb reported on the authority of Ibn
"Abbas that the Messenger of Allah (peace be upon him) said: "The best of the women of Paradise

are Maryam bint "Imran, then Fatimah, then Khadijah, then Asiya, the wife of Pharoah." In this

Hadith, if the word "then" means "next", this points out one of the two possibilities indicated by
exception; and it is to be given priority over the other wordings that included the coordinating
conjunction "and" which neither implies nor negates sequential order. Allah knows best!

This Hadith Marfu" (a Hadith narrated from the Prophet with a connected or disconnected chain of
narration) was narrated by Abu Hatim Al-Razy from Dawud Al-Ja "fary from "Abdul- "Aziz ibn
Muhammad, Al-Darawardy from Ibrahim ibn "Uqbah from Kurayb on the authority of Ibn "Abbas
using the conjunction "and" and not with "then"

(Part No. 2; Page No. 473)

which implies sequential order. So, his Isnad and text was different. Allah knows best!

To sum up, Maryam (peace be upon her) is the best of all women according to the general meaning
of the Ayah, except for Fatimah the daughter of the Messenger of Allah (peace be upon her). This
might be because Maryam is better or that both enjoy the same status. May Allah grant us success!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

(Part No. 2; Page No. 474)

Issues related to the People of the Book

The second question of Fatwa no. 13167

Q 2: Can we believe in what we hear from Christians from what is mentioned in their Injil
(Gospel)?

A: the Injil (Gospel) of today is not the same that Allah, may He be Glorified and Exalted, sent down.
Many distortions, lies, additions, omissions, and blasphemous statements are included. Allah states
this fact in the Qur'an in His statement, And verily, among them is a party who distort the Book with

their tongues (as they read), so that you may think it is from the Book, but it is not from the Book,
and they say: "This is from Allah," but it is not from Allah; and they speak a lie against Allah while
they know it. Furthermore, He, the Exalted, states Then woe to those who write the Book with their

own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what
their hands have written and woe to them for that they earn thereby. A Muslim should not read any

of the Jewish or Christian books. The Prophet (peace be upon him) admonished "Umar when he saw
him with a paper from the Tawrah (Torah), then the Prophet (peace be upon him) said, Are you

confused about it (Islam), 0 Ibn Al-Khattab! By Him in Whose Hands is my soul, I have brought unto
you

(Part No. 2; Page No. 475)

a white, pure faith. Indeed, if Musa were alive, he would have no other recourse but to follow me.

According to the narration of "Abdullah ibn Thabit, then "Umar said: I am pleased with Allah as Lord,
Islam as a faith, and Muhammad (peace be upon him) as a Prophet.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 16953

Q 5: What is the evidence on the invalidity of the Christian ^Aqidah (creed)?

A: All religions, whether Christianity or any other, should not be followed after the mission of the
Prophet (peace be upon him); everyone should embrace Islam and follow Prophet Muharnrnad
(peace be upon him), according to Allah's saying. Say (O Muhammad oJLc qJJl jJL^? to

mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monothe is in, follow the
Qur J an and the Sunnah), Allah will love you and forgive you your sins.> He (Exalted be He) also says.

Say (0 Muhammad yoJL-ug oJLc oJJl jJL^?): "O mankind! Verily, I am sent to you all as the Messenger

of Allah - to Whom belongs the dominion of the heavens and the earth. La ilaha ilia Huwa (none has
the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allah and
His Messenger (Muhammad pJLujg tulc dul ,_?J-^), the Prophet who can neither read nor write (i.e.
Muhammad joJL^g aJLc all I jJL^), who believes in Allah and His Words [(this Qur J an), the Taurat
(Torah) and the Injeel (Gospel) and also Allah's Word: "Be!" - and he was, i.e. 'Isa (Jesus) son of
Mary am (Mary), jcAL-oJI Lo^JLc], and follow him so that you may be guided. "> In addition, Christianity

was distorted and beliefs of Shirk (associating others with Allah in His Divinity or worship) invaded it,
such as believing that Jesus Christ

(Part No. 2; Page No. 476)

is Allah's Son, Allah Himself, or the third Ilah (God). It is a false religion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 477)

Punishment in the grave: Physical or psychological?

The fifth question of Fatwa no. 10719

Q 5: What is the punishment in the grave? Is it physical or spiritual? Does it afflict the
body, the soul or both?

A: A person physically experiences the punishment in the grave, although the living people do not
notice it. It is for both the body and the soul, as proven by the apparent textual meanings contained
in the Qur'an and Sunnah. Allah (Exalted be He) says: The Fire, they are exposed to it, morning and

afternoon. And on the Day when the Hour will be established (it will be said to the angels): "Cause
Fir'aun's (Pharaoh) people to enter the severest torment!")

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 11365

Q 1: What is the question asked to a dead person after being placed in the grave?

A: Hadiths ranked as Sahih (authentic) and Mutawatir (reported by a significant number of narrators
throughout the chain of narration, whose agreement upon a lie is impossible) confirm that a dead
person is questioned by two angels after burial about some of their beliefs. It is reported in the Sahih
Books of Al-Bukhari,

(Part No. 2; Page No. 478)

Muslim and others, on the authority of Anas ibn Malik (may Allah be pleased with him) that the
Messenger of Allah (peace be upon him) said: When a human is laid in the grave and their

companions leave, while they can still hear their footsteps, two angels come to them, make them sit
and ask them, 'What did you used to say about this man, Muhammad (peace be upon him)? 1 A
Mu'min (believer) will say, 'I testify that he is the Servant of Allah and His Messenger.' It will be said
to them, 'Look at your place in Hellfire; Allah has given you a place in Paradise instead.' The dead
person will see both their places. > Qatadah said: "It was mentioned to us that a Mu'min's grave is

made spacious. " He then continues the Hadith of Anas who said: Whereas a hypocrite or a Kafir

(disbeliever) will be asked, 'What did you used to say about this man?' They will reply, 'I do not
know; I used to repeat what the people used to say.' It will be said to them, 'Neither did you know
nor did you follow those who know.' They will be hit with iron hammers once; they will send such a
cry that everything near them will hear it, except Jinn and mankind.)

It is also reported in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim), on the authority of
Al-Bara' ibn "Azib (may Allah be pleased with him) that the Messenger of Allah (peace be upon him)
said: A Muslim when questioned in the grave, testifies that there is no god but Allah and that

Muhammad is the Messenger of Allah. This is the Saying of Allah: Allah will keep firm those who

believe, with the word that stands firm in this world, and in the Hereafter. * >

It is also reported in the Sahih Book of Muslim on the authority of Al-Bara' ibn "Azib that the Prophet
(peace be upon him) said: "The Ayah (Qur'anic verse):

(Part No. 2; Page No. 479)

i <Allah will keep firm those who believe, with the word that stands firm in this world, and in the

Hereafter was revealed about the punishment in the grave. A person is asked, 'Who is your Lord? 1

They reply, 'My Lord is Allah, and my Prophet is Muhammad (peace be upon him).' This is the Saying
of Allah (Glorified and Exalted be He): Allah will keep firm those who believe, with the word that

stands firm in this world, and in the Hereafter.) )

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 13059

Q: The noble Messenger (peace be upon him) said: The grave is either a garden of Paradise

or a pit of He I If ire. Whether the person is destined to enter Paradise or Hellfire, all we

know is that the body decomposes in the earth and worms eat it. In the Hadith our noble
Messenger (peace be upon him) stated that Allah forbade the earth to decompose the
remains of Prophets. Is this regarding the Prophets only? If the person is destined to
Paradise, does their body decompose in the grave, or does it remain and can enjoy the
fragrance of Paradise? We hope you will explain this.

A: It is authentically reported that the Prophet (peace be upon him) said: When one of you dies,

they are shown their place (in the Hereafter) morning and evening; if they are among the people of
Paradise j they are (shown their place) among the people of Paradise; and if they are among the
denizens of Hell, they are (shown their place) among the denizens of Hell, and it will be said to them,
'That is your abode until Allah raises you on

(Part No. 2; Page No. 480)

the Day of Resurrection.' (This is the wording of Al-Bukhari) It is one of the basic tenets of Ahl-ul-

Sunnah wal-Jarna "ah (adherents to the Sunnah and the Muslim mainstream) that bliss and
punishment are experienced by the soul, and that the body undergoes the same during Barzakh
(period between death and the Resurrection), also, that bliss and punishment are experienced by the
person whether the body remains or decomposes. We do not know how this happens, because it is a
matter that belongs to the realm of Ghayb (the Unseen) about which we know nothing. We just have
to believe in this, based on the evidence from the Qur J an, the Sunnah (whatever is reported from the
Prophet) and Ijma" (consensus of scholars).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

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(Part No. 2; Page No. 481)

People in Barzakh

Fatwa no. 18096

Q: Respected Shaykh, I would like Your Eminence to explain to me an issue that confuses
me: It is authentically reported that when a human dies, their soul is taken to the
heavens and shown its place, whether in Paradise or Hellfire, then it returns to the body
and remains there till the Day of Judgment.

Also, it is authentically reported that during Isra 1 (Night Journey) and IMP raj (Ascension
to Heaven), the Messenger (peace be upon him) saw many people in Paradise and
Hellfire. He (peace be upon him) even described what he had seen with his own eyes.
How can we reconcile between all these Hadiths? May Allah reward you.

A: Basically j dead bodies are in the earth, whereas the souls in an abode, experiencing either bliss
or punishment, yet they remain connected to the bodies.

What the Messenger of Allah (peace be upon him) saw is a Kararnah (an extraordinary event caused
by Allah for or through a pious person) with which Allah blessed him. Allah turned the souls into
bodies for the Prophet to see Adam, Ibrahim (Abraham), Musa (Moses), and "Eisa (Jesus), peace be
upon them all. Also, during Salat-ul-Kusuf (Prayer on a solar eclipse) he (peace be upon him) saw
"Amr ibn Luhay "Arnr ibn Luhay dragging his intestines in Hellfire and mentioned the story of the
woman who imprisoned a cat till it died of hunger for which she was punished in Hellfire.

(Part No. 2; Page No. 482)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

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ibn Baz

ngdorn of Saudi Arabia

I-rj'. I M j rr,_ ♦ EiJflWLjJ tf^Bff^^B

of Scholarly Research and lfta r

(Part No. 2; Page No. 483)

Reckoning on the Day of Resurrection

The six question of Fatwa no. 10719

Q 6: What will the reckoning on the Day of Resurrection be like? Will every Ummah
(nation) be called to account using its own language, or what? What is the wisdom
behind Resurrection, though it is well known that Allah is All-knowing of the affairs of His
Creation?

A: Reckoning on the Day of Resurrection is for every person to know their good and bad deeds in
worldly life by reading their own record of deeds, which they will receive either with the right or left
hand, and acknowledge that there is nothing written in it that they have not done. Anyone who denies
what is in the record of their deeds, their skin and organs will testify to what they have done. Allah
(Exalted be He) says: On the Day when their tongues, their hands, and their legs (or feet) will bear

witness against thern as to what they used to do. And: This Day, We shall seal up their mouths,

and their hands will speak to Us, and their legs will bear witness to what they used to earn.) And:

<And (remember) the Day that the enemies of Allah will be gathered to the Fire, then they will be

driven [(to the Fire), former ones being withheld till their later ones will join them]. Till, when they

reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to
what they used to do.> {And they will say to their skins, "Why do you testify against us?" They will

say: "Allah has caused us to speak as He causes all things to speak: and He created you the first
time, and to Him you are made to return."} The wisdom behind the reckoning is:

(Part No. 2; Page No. 484)

Showing the perfection of Allah's Justice and confronting His servants with the irrefutable evidence as
to what they did in this world.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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The third question of Fatwa no. 16062

Q 3: Will a person he called to account for their inner thoughts?

A: Allah is Gracious and Merciful to His Servants. He, out of His Mercy, does not impose upon thern
what they cannot bear. No one will be called to account for their inner thoughts, based on the Hadith
authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the
Prophet (peace be upon him) said: Allah has forgiven my Ummah (nation based on one creed)

whatever thoughts that occur to their minds, as long as they do not put them into action or utter
them. In his book "Al-Musnad", Imam Ahmad said: "Affan told us that "Abdul-Rahman ibn Ibrahim

told him that A I- "Ala 1 ibn "Abdul-Rahman told him on the authority of his father that Abu Hurayrah
said: "When it was revealed to the Messenger of Allah (peace be upon him) the Ayah (Qur'anic
verse) saying : To Allah belongs all that is in the heavens and all that is on the earth, and whether

you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He
forgives whom He wills and punishes whom He wills. And Allah is Able to do all things the Sahabah

(Companions of the Prophet) felt it hard. They came to the Messenger of Allah (peace be upon him),
kneeled in front of him and said: "0 Messenger of Allah! We were assigned deeds that we can
perform, such as Salah (Prayer), Sawm (Fasting), Jihad (striving in the Cause of Allah) and Sadaqah
(voluntary charity).

(Part No. 2; Page No. 485)

But we cannot bear this Ayah that was revealed to you." The Messenger of Allah (peace be upon
him) said: 'Do you want to say as the people of the Book (Jews and Christians) said before you, 'We

hear and disobey?' You should rather say, 'We hear and we obey; (we seek) Your forgiveness, our
Lord! and unto You is the return.' When people acknowledged it and humbly recited it, Allah

(Glorified and Exalted be He) revealed directly after it:<The Messenger (Muhammad oJLc oDl ,_2±&

/xJ_^jg) believes in what has been sent down to him from his Lord, and (so do) the believers. Each
one believes in Allah, His Angels, His Books, and His Messengers. (They say), "We make no
distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We
seek) Your Forgiveness, our Lord, and to You is the return (of all)." When they did, Allah (Blessed

and Exalted be He) abrogated it and revealed instead: Allah burdens not a person beyond his scope.

He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has
earned. "Our Lord! Punish us not if we forget or fall into error.")

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

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Fatwa no. 19939

Q: What is meant by the shade mentioned in the Hadith: Seven (types of people) whom
Allah will shade with His Shade on the Day when there is no shade but His.>

(Part No. 2; Page No. 486)

A: It is the shade of the "Arsh (Throne) of Allah, the Most Merciful (Blessed and Exalted be He). This
explanation is based on the Hadith narrated by Salman (may Allah be pleased with him) in the Sunan
(Hadith compilations classified by jurisprudential themes) of Sa "id ibn Mansur that states: Seven

(types of people) whom Allah will shade with the Shade of His "Arsh... Al-Hafizh ibn Hajar (may

Allah be merciful to him) ranked its Isnad (chain of narration) as Hasan (contains a narrator with
weak exactitude, but is free from eccentricity or blemish); Al-Fath vol. 2, p. 144.

Moreover, Al-Hafizh ibn Rajab (may Allah be merciful to him) said while concluding his explanation
for the concerned Hadith mentioned in Sahih Al-Bukhari vol. 6, p. 51): Imam Ahmad and Al-Tirmidhy
related this Hadith which Al-Tirmidhy ranked as Sahih (authentic) on the authority of Abu Hurayrah
(may Allah be pleased with him) who narrated that the Prophet (peace be upon him) said: Anyone

who gives respite to their debtor, or forgives the debt, will be in the shade of the "Arsh (of Allah) on
the Day of Resurrection. This Hadith is another proof that the Shade of Allah refers to the Shade of

His "Arsh.

Finally, Ibn Al-Qayyim (may Allah be merciful to him) mentioned the same explanation in his book Al-
Wabil Al-Sayyib and at the end of his book Rawdat Al-Muhibbin.

(Part No. 2; Page No. 487)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 2; Page No. 488)

Shafa^ah of the Prophet for serious sinners

The second question of Fatwa no. 11855

Q 2: I would like to ask about a Hadith which I heard, but I do not know whether it is
Sahih (authentic), Hasan (good), or Mawdu* (fabricated). The Hadith says that the
Prophet (peace be upon him) said: My Shafa"ah (intercession) will be for those among rny

Urn man who have committed major sins. May Allah reward you the best on behalf of us. As-

salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings
be upon you).

A: The Hadith mentioned above concerning the Prophet's Shafa "ah for the believers who have
committed major sins is Sahih (authentic).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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rman

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 15920

Q 4: Do righteous people intercede on the Day of Resurrection, and for whom? How is
the intercession carried out?

A: righteous people intercede, if Allah wills thern to and if the ones interceded for are Muslims. Allah
(Exalted be He) says: and they cannot intercede except for hirn with whom He is pleased. He

(Exalted be He) also says: Who is he that can intercede with Him except with His Permission

(Part No. 2; Page No. 489)

However, no intercession can avail a Kafir (disbeliever).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
Fawzan

"Abdullah ibn
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 490)

Parents and children together in Paradise

Fatwa no. 12506

Q: Will we meet with our offspring in the Hereafter? I do hope so. Please clarify this for
us and guide us to what is right. May Allah reward you.

A: Allah (Glorified and Exalted be He), out of His Grace and Generosity, has informed us that the
offspring of believing parents will be elevated to their rank in Paradise, even if their deeds do not
qualify thern for such a higher rank. Allah (Glorified and Exalted be He) says: And those who believe

and whose offspring follow thern in Faith: to thern shall We join their offspring, and We shall not
decrease the reward of their deeds in anything. Every person is a pledge for that which he has
earned.) Ibn Kathir (may Allah be merciful to him) reported that Ibn "Abbas (may Allah be pleased

with him and his father) said: "Indeed, Allah will raise the rank of a believer's offspring to join them,
even if the offspring's deeds are less in order to please the believer." Then he recited the previous
Ayah (Qur'anic verse).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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rman

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of Scholarly Research and lfta r

The first question of Fatwa no. 13958

Q 1: Allah (Exalted be He) stated, And I (Allah) created not the jinn and mankind except that
they should worship Me (A lone). >

(Part No. 2; Page No. 491)

Allah's Messenger (peace be upon him) stated, "All people will enter Paradise except those

who refuse. " Then it was asked, "O Messenger of Allah, who may ever refuse?" He said, "Whoever
obeys me will enter Paradise, and whoever disobeys me will enter Hellfire." We know that the

Jinn and mankind worship Allah Who promised Paradise to those who worship Him. Then,
why are not the Jinn mentioned here given that they worship Allah as well? We ask that
Your Honor clarify this point substantiated by evidence.

A: The correct opinion is that the believing Jinn will enter Paradise. In this context, Allah (Exalted be
He) said. But for him who fears the standing before his Lord, there will be two Gardens (i.e. in

Paradise). Whoever meets this description by having firm faith and performing righteous deeds is a

believer. Allah promised the believers to admit them into Paradise. He (Exalted be He) also stated,
<"Verily those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous deeds,

shall have the Gardens of Al-Firdaus (Paradise) for their entertainment. He (Exalted be He) further

stated, ip our people! Respond (with obedience) to Allah's Caller (i.e. Allah's Messenger Muhammad

yoJL^g tuJUx oDl ljJL^-), and believe in him (i.e. believe in that which Muhammad />J_^3 a-Az qjui ,_sJL^
has brought from Allah and follow him). He (Allah) will forgive you of your sins, and will save you
from a painful torment (i.e. Hell-fire) These verses indicate explicitly that those who respond to the

call of their prophet and believe in Allah will be rewarded with forgiveness of their sins and salvation
from punishment. Therefore, it is understood that they will enter Paradise, for there is nothing in the
Hereafter except Paradise or Hell. So, those who will be saved from Hell will enter Paradise.

(Part No. 2; Page No. 492)

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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"Abdul-Razzaq "Afify

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(Part No. 2; Page No. 493)

Fate of non-Muslim children

The first question of Fatwa no. 16466

Q 1: What is the ruling on non-Muslim children who die in childhood? Will they be admitted
to Paradise or Hellfire?

A: The non-Muslirn children in this world fall under the same ruling as their fathers; but as for the
Hereafter, the correct scholarly opinions in this regard are two:

The first is that they will be put through the test of whether or not they will accept Islam. They will be
called to embrace Islam; whoever accepts will be saved and admitted to Paradise, whereas those
who refuse will dwell in Hellfire.

The second is that they will enter Paradise. It is related by Al-Bukhari in his Sahih on the authority of
Samurah ibn Jundub that the Prophet (peace be upon him) saw them in a dream with Ibrahim
(Abraham, peace be upon him) in a garden with the Muslim children. This is also because they died
without committing any sins or being converted to Judaism, Christianity or Magianism. The Prophet
(peace be upon him) said : Every newborn is born in a state of Fitrah - (according to another

narration: born into no other than this religion). Its parents then make it a Jew, a Christian or a
Magian.) (Agreed upon by Al-Bukhari and Muslim) The knowledgeable scholar Ibn Al-Qayyim (may

Allah be merciful to him) elaborated on this issue in the last part of Tariq Al-Hijratayn wa Bab Al-
Sa"adatayn. For further information, please refer to this book.

(Part No. 2; Page No. 494)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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Second question of Fatwa no. 20814

Q 2: Please clarify for us the authenticity and meaning of the following Hadith: On the
authority of Abu Hurayrah (may Allah be pleased with him) who said: A Bedouin came to

the Prophet (peace be upon hirn). The Prophet asked hirn: 'Have you been afflicted by Urn Maldarn? 1
The Bedouin said: 'What is Urn Maldarn'? The Prophet answered : 'Hotness between skin and flesh
i.e. fever.' The Bedouin replied: 'No.' The Prophet 'peace be upon hirn' said: 'Have you ever had
Sada '?' The Bedouin said: 'What is Sada "?' The Prophet (peace be upon hirn) said: 'Wind which gets
in a person's head and harms the veins i.e. headache.' The man replied: 'No.' He (Abu Hurayrah)
said: 'Who would like to see a man destined for Hell- fire" [i.e. the Bedouin].'" This Hadith is

related by Al-Bukhari in his book Al-Adab Al-Mufrad under the number 381 and it is
declared as Sahih (authentic) by Al-Albani. However, Fu'ad ^Abdul-Baqi commented on
the Hadith: "It is not mentioned in any of the Six Hadith Compilers 'Al-Bukhari, Muslim,
Abu Dawud, Al-Tirmidhi, Al-Nasa'i, and Ibn Majah 1 ." My question is whether this Hadith
means that whoever is not afflicted by these diseases will be amongst the dwellers of
Hell-fire? Clarify the matter for us please. May Allah bless you.

A: This Hadith is not only related by Al-Bukhari in his book Al-Adab Al-Mufrad. Rather , it is related as
well by Imam Ahmad in his book (Al-Musnad 'Hadith compilation' vol. 2 pp. 332-366), Al-Nasa'i in his
Book (Al-Sunan Al-Kubra vol. 4 p. 749), Ibn Hibban in his (Sahih Book of Hadith vol. 7 p. 178 under
the number 2916), Abu Ya " la in his book (Al-Musnad vol. 11 p. 432 under the number 6556), Al-
Hakim in his book (Al-Mustadrak vol. 1 p. 347), Al-Bazzar in his book (Kashf-ul-Astar vol. 1 p. 369

(Part No. 2; Page No. 495)

under the number 369), and Hannad ibn Al-Sirry in his book (Al-Zuhd vol. 1 p. 246 under the number
426). The Hadith in question is classified as Sahih by Ibn Hibban. Moreover, Al-Hakim commented
saying: "This Hadith is Sahih according to the criterion set by Imam Muslim though it is not related by
him." Al-Haytharni wrote in his book "Majima " Al-Zawa'id vol. 2 p. 294.": "Its Sanad 'chain of
narrators' is Hasan 'good'."

After relating the Hadith in his Sahih Book of Hadith, Al-Hafizh Ibn Hibban explained: "The statement
of the Prophet 'peace be upon him': Let them who want to look at a man amongst the dwellers of

Hell-fire look at this man. is to reproach people who are proud of not being afflicted by diseases and

those who are not patient when they become ill. It is worth mentioning that Allah (Glorified and
Exalted be He) makes diseases, distresses, and sorrows that may afflict Muslims in this world a
cause for their sins to be forgiven. The Hadith thus implies that people are not infallible and that
whoever sins is subject to be punished in Hell-fire unless Allah forgives them. The Hadith signifies
that diseases expiate some of a person's sins, but it does not state by any means that whoever is
physically fit in this world will be punished in Hell-fire." She ikh-ul-Is lam Ibn Taymiyyah clarified
reasons for which Allah pardons His believing servants saying: "When a believer commits a sin, he
may be forgiven through ten means: Turning to Allah in Tawbah (repentance) which He accepts, for
those whose Tawbah from a sin is accepted it is as if they had not sinned at all; making Istighfar
(seeking forgiveness from Allah) so that Allah forgives them; performing good deeds that expiate bad
ones; having believers offer Du "a' (supplication) and Istighfar on their behalf while they are living

(Part No. 2; Page No. 496)

and after they pass away; having believers grant therm the reward of some of their deeds so that
Allah accepts their Shafa"ah 'intercession'; Allah accepting the Shafa"ah of His Prophet Muharnrnad
'peace be upon hirn' for thern; Allah afflicting thern with some calamities that expiate their sins; Allah
sending upon them Sa "qah 'blast' during Barzakh (period between death and the Resurrection) so
that their sins are expiated; Allah trying them by some of the terrors of the Day of Resurrection so
that they are forgiven; or that Allah The Most Merciful grants them His mercy. Whoever is not entitled
to receive any one of these reasons for forgiveness should blame no one but himself." (Majrnu " Ah
Fatawa vol. 10 p. 45).

In addition, it is stated by Al-Hafizh Ibn Rajab in his explanation of the Hadith which reads: Fever is

a blow of Hell-fire, and when a believer has fever, this will expiate their portion of fire in the
hereafter. "Thus the Hadith tells that fever is a blow of Hell-fire and that if a believer is afflicted by

it, this expiates their portion of fire in the hereafter. This means, and Allah knows best, that when a
believer is afflicted by fever in this world, it expiates their sins and purifies them until they meet with
Allah on the Day of Resurrection sinless and deserving to dwell in Allah's Jannah (Paradise). This
applies only to believers who have sincere faith in Allah and have only sins that can be expiated by
fever. However, there are many Hadith Mutawatir (a Hadith reported by a significant number of
narrators throughout the chain of narration, whose agreement upon a lie is impossible) to the effect
that diseases and difficulties expiate sins...

(Part No. 2; Page No. 497)

The Prophet (peace be upon him) mentioned that not being afflicted by fever and headache is a sign
that a person is subject to be punished in Hell-fire and visa versa. It is thus related in Musnad and
Nasa'i on the authority of Abu Hurayrah that the Prophet (peace be upon him) said to a Bedouin:
"Have you been afflicted by Um Maldam?..." The wording of the Hadith is thus not confusing. The
Bedouin who is mentioned in the Hadith was subject to be punished in Hell-fire for committing sins
which were not expiated in this world. This was a matter of Ghayb (the Unseen) about which Allah
(Exalted be He) informed His Prophet (peace be upon him). And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Third question of Fatwa no. 18218

Q 3: Allah (Exalted be He) states in Surah (Qur'anic chapter) Hud regarding the dwellers
of Hell-fire: They will dwell therein for all the time that the heavens and the earth endure, except

as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills). He (Exalted be

He) then followed the Ayah (Qur'anic verse) by mentioning the dwellers of Jannah
(Paradise): abiding therein for all the time that the heavens and the earth endure, except as your

Lord wills : a gift without an end.}

(Part No. 2; Page No. 498)

Would you please tell us what is meant by Allah's Will which is mentioned in the two
Ayahs (Qur'anic verses)?

A: The phrase "as your Lord wills" in the two Ayahs does not mean that believers will not abide in
Jannah forever, or that the Kafirs (disbelievers) will not abide in Hell-fire forever. However, the
purpose of such a phrase is to confirm that the Will of Allah (Exalted be He) dominates in all cases
without exception. This is why Allah (Exalted be He) concluded the first Ayah, which speaks about
those who are wretched, stating: Verily, your Lord is the Doer of whatsoever He intends (or wills).

It is noteworthy that making Kafirs to abide eternally in Hell-fire and believers to abide eternally in
Jannah is one example of Allah's doing whatsoever He wills. Thus, after mentioning the Will of Allah,
He (Exalted be He) informs us regarding those who are blessed that they are given: a gift without

an end.) i.e. continuous and never-ending.

Another view is held to the effect that the phrase "as your Lord wills" is mentioned to signify that the
disobedient amongst the believers in Tawhid (Oneness of Allah) will be taken from Hell-fire after
entering it for sometime. They enter Hell-fire initially because they are wretched, but they are less
evil than the Kafirs. However, those who are blessed will all have a lasting reward that will never
end, and this is the meaning of eternity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kin

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 499)

Ahl-ul-Fatrah

The second question of Fatwa no. 16426

Q 2: is it correct that Ahl-ul-Fatrah (those to whom Da^wah has not reached in an
uncorrupted manner) will he saved from Hell and that the parents of the Prophet (peace
be upon him) were among them and will therefore be saved from Hell and enter
Paradise? If this is not correct, how can we rebut this claim? What is the ruling of Islam
on this claim? Please, advise!

A: Scholars held different opinions on Ahl-ul-Fatrah, and the preponderant opinion is that they will be
tried on the Day of Resurrection; those who will respond to the order will be saved; and those who
refuse will be doomed. This was authentically narrated on the authority of A I- As wad ibn Sari" Al-
Tarnirni Al-Sa "di and others. Parents of the Prophet (peace be upon hirn) did not belong to Ahl-ul-
Fatrah because the Arabs followed the faith of Ibrahim (peace be upon him), particularly the people
in the lands of Hijaz. Later, Shirk (associating others with Allah in His Divinity or worship) reached
them during the era of "Amr ibn Luhai Al-Khuza"i, but they were still practicing some rites of
Ibrahim's faith, such as Hajj. For that reason, the Prophet's parents were not among Ahl-ul-Fatrah
because this term refers to a people to whom the Da "wah of Allah's Messengers has not reached in
an uncorrupted manner. It was authentically narrated that the Prophet (peace be upon him) replied
to a man who asked him about the fate of his father, saying, My father and yours are both in Fire.>

Related by Muslim in his Sahih (authentic) Book of Had ith. It was authentically narrated that the
Prophet (peace be upon him) asked the permission of Allah to

(Part No. 2; Page No. 500)

visit his mother's grave, and he was granted it. He again asked permission to ask forgiveness for her,
but it was not given to him. Allah (Glorified and Exalted be He) states. It is not (proper) for the

Prophet and those who believe to ask Allah's Forgiveness for the Mushrikun (polytheists, idolaters,
pagans, disbelievers in the Oneness of Allah), even though they be of kin, after it has become clear
to them that they are the dwellers of the Fire (because they died in a state of disbelief). This Ayah

(Qur'anic verse) was revealed regarding Abu Talib and others who died in the state of Shirk after the
start of Da "wah (the call to Islam).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Kir

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(Part No. 2; Page No. 501)

Belief in the Divine Decree and Predestination

Fatwa no. 14657

Praise be to Allah, Alone. Peace and blessings be upon the Last Prophet.

The Permanent Committee for Scholarly Research and Ifta" has read the query submitted
to His Eminence the General Mufty by His Excellency Secretary General of the Chamber of
Commerce and Industry in Jeddah, and referred to the Committee by the Secretariat
General of the Council of Senior Scholars. The query number is 1139 and dated 9/3/1411
A.H. The questioner asked the following question:

The Chamber of Commerce and Industry in the Kingdom plays a constructive role and
exerts efforts in settling many commercial issues and problems through reconciling
between the disputing parties without resorting to the judicial authorities. The Chamber
undertakes this task based on the great principle of the Sharp ah, namely, 'reconciliation
is best, 1 and for the purpose of sparing the judiciary some of the large number of issues
submitted to them. The Chamber also seeks to maintain the trade relations among
national businessmen or among them and other businessmen abroad based on
friendliness and mutual consent.

Accidents sometimes cause financial losses or psychological harm to others. These
incidents might take place

(Part No. 2; Page No. 502)

deliberately or out of negligence. They may be done due to unknown reasons or due to
reasons that man has no connection to or expects such as the foundering of a ship, the
breaking out of fire in a storehouse of gas cylinders and storms, or heavy rains that
damage the goods.

When similar accidents are referred to the Chamber or some authorities seeking their
consultation, the reports made contain a phrase signifying that the accident took place
according to the Divine Decree and Predestination. They write it considering that the
Divine Will is above everything.

We would like, Your Eminence, to give us a clear answer to be a Sharpy evidence on
writing the phrase stating that the accident happened according to the Divine Decree
and Predestination, particularly that some people contested it. Should this phrase be
used only with matters that man has no control over? Can it be used with all cases along
with mentioning the apparent reason afterwards?

We appreciate your Eminence's enthusiasm for the cause of Islam and ask Allah (Glorified
and Exalted be He) to reward you with the best.

As-salamu ^alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and
Blessings be upon you!)

After the Committee studied the query, it gave the following answer:

Everything happens according to the Divine Decree and Predestination, as Allah (Glorified be He)
says. Verily, We have created all things with Qadar (Divine Preordainments of all things before their

creation as written in the Book of Decrees Al-Lauh Al-Mahfuz).}
(Part No. 2; Page No. 503)

Also, the Prophet (peace be upon him) said, Every thing is decreed, even incapability and ability.

Related by Muslim in his Sahih (authentic) Book of Hadith. Thus, there will be no blame if the reports
contain a phrase signifying that a particular accident happened according to the Divine Decree and
Predestination along with clarifying the direct reason, be it a human reason or any other reason.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

The fourth question of Fatwa no. 17882

Q4: If a person dies in an accident, is this his fate? Suppose a person was predestined to
live seventy years, then had an accident and died at the age of thirty. Can this be
considered his fate, or is this outside his fate? If this is his fate, why must the killer pay
Diyah (blood money), or receive Had (ordained punishment for violating Allah's Law) in
case of premeditated murder? If it is his fate, the person may kill anyone

(Part No. 2; Page No. 504)

and if asked why they killed, they will say, it was the person's fate to die and all they
mean is to relieve him of suffering the agonies of death.

A: a Muslim must believe in predestination. Whatever Allah wills happens, and all that He does not
will, does not happen. Allah created all things, knew, predestined and willed everything. Man's fate in
life has stages:

First: Fate is recorded in Al-Lawh Al-Mahfoudh (the preserved tablet).

Second: It is recorded in the phase of breathing the soul into the fetus during pregnancy.

Third: It is recorded on Laylat-ul-Qadr (the Night of Decree)

and it conforms with what is recorded in Al-Lawh Al-Mahfbudh (the preserved tablet). The teacher's
saying that a person's death in an accident contradicts predestination is wrong. That the person is
killed whether intentionally or unintentionally does not mean his death contradicts predestination. It is
Allah (Glory be to Him) Who predestined everything, whether murder or death, as Allah (Glorified be
He) stated: No calamity befalls on the earth or in yourselves but it is inscribed in the Book of

Decrees (Al-Lauh Al-MahfDz) before We bring it into existence.) and: 'Verily, We have created all

things with Qadar (Divine Preordainments of all things before their creation as written in the Book of
Decrees Al-Lauh Al-Mahfuz). and: Know you not that Allah knows all that is in the heaven and on

the earth? Verily, it is (all) in the Book (Al-Lauh-al-Mahfuz). Verily that is easy for Allah. >
(Part No. 2; Page No. 505)

Also in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) it is reported from Ibn
Mas "ud (may Allah be pleased with him) from the Prophet (peace be upon him) that he stated: <A

fetus's livelihood, death, deeds, fortune and misfortune are written down while in his mother's
womb,} and in Sahih Muslim from "Abdullah ibn "Arnr ibn Al- "As (may Allah be pleased with them)

from the Prophet (peace be upon him) that he said: Allah had ordained the measures (of quality) of

the creation fifty thousand years before He created the heavens and the earth, as His Throne was
upon water.)

The Ayahs (Qur'anic Verses) and Hadiths about fate are many, and the scholars of Ahl-ul-Sunnah
wal-Jaima "ah (those adhering to the Sunnah and the Muslim main body) agreed upon this. Only
Mu "tazilites and Al-Rafidah, may Allah treat them with what they deserve, contradict this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Kir

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19359

Q 1: Some women claim that they work to secure their future and that of their children in
case they are divorced

(Part No. 2; Page No. 506)

or become widowed, as none knows what the future holds in store for them. Does this
negate a Muslim's belief in Divine Decree and Predestination?

A: a Muslim believes in Divine Decree and Predestination. They believe that Allah has recorded their
sustenance when the soul was first breathed into thern in their mothers' wombs and that this
sustenance will surely come to them. It is reported on the authority of "Abdullah ibn Mas"ud (may
Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) stated,
^"Indeed, humans are formed in the wombs of their mothers..." up till "Then Allah sends an angel

who is ordered to record four things. He is ordered to record their (i.e. the new creature's) deeds,
their term of life (in this world), their sustenance and whether they will be miserable or happy... "> It

is also related on the authority of Jabir ibn "Abdullah (may Allah be pleased with them both) who
narrated that the Messenger of Allah (peace be upon him) said, "O people! Fear Allah and be

reasonable in seeking sustenance, for none will die before receiving their full sustenance, even if it is
late. So fear Allah and be reasonable in seeking sustenance. Take that which is lawful and abstain
from that which is unlawful." (Related by Ibn Majah in his "Sunan" book of Hadith, vol. 2, p. 725;

and by Ibn Hibban in his "Sahih")

This belief does not contradict a Muslim's seeking

(Part No. 2; Page No. 507)

livelihood and adopting the lawful means in their quest. However, a Muslim should not fully depend
on them, but should sincerely believe that Allah Alone is the Provider of sustenance, Bestower of
benefits and Protector from harm (Glorified be He).

People who claim they are securing their future and the future of their children are exceeding the
proper limits by depending on themselves, their positions, and on the material world.

It is the duty of a Muslim to abstain from making these statements that negate their full reliance on
Allah, hope from Him, and fear of Him. A Muslim should turn to Allah and supplicate to Him during
adversity as well as prosperity, while adopting the lawful means of earning a living as the Messenger
of Allah (peace be upon him) has commanded us.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20109

Q 1: I was afflicted with a disease a year or more ago. Before that time, I was living with
my family in our village, but I moved to Cairo, the capital where I work as an elementary
school teacher. I was afflicted with typhoid fever and since my work provides health
insurance, I was hospitalized. However, I did not receive the proper care and suffered as
a result from a clot in my left leg. Later, my family members came to Cairo and
accompanied me back to our village. Most of my fellow villagers received me saying that

(Part No. 2; Page No. 508)

I brought this upon myself and had I stayed home and not moved to Cairo, nothing would
have happened to me. Now I am confused although I believe in Allah's Divine Decree and
Predestination. Please clarify this matter for me. is it true that a person can bring harm
upon themselves by doing a certain act, or is it their predestination? How can I answer
those who claim I was the cause of what befell me?

A: This is Allah's Divine Decree and Predestination and you should endure and never become
impatient, for these diseases and afflictions are for the benefit of a believer. It is confirmed that the
Prophet (peace be upon him) said. Amazing is the disposition of believers; for there is good for

them in every affair; and this is not the case with anyone except a believer. If something good
happens to them, they thank (Allah), thus there is good in it for them; and if they suffer an affliction,
they endure patiently, and there is good in it for them."> (Related by Muslim)

The Prophet (peace be upon him) also stated, "No disease, nor fatigue, nor affliction, nor grief, nor

hurt, nor anguish befalls a Muslim, or even a prick from a thorn, without Allah expiating some of their
sins for it") (Related by Al-Bukhari and Muslim).

Moreover, you have to seek the lawful means of treatment, while maintaining your relationship with
Allah, mentioning Him often and turning to Him. May Allah grant you well-being and compensate you
for your affliction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 2; Page No. 509)

The first question of Fatwa no. 18959

Q 1: The Prophet (peace he upon him) answered Jibril (Gabriel, peace be upon him) when
he asked about Iman (Faith) stating, "Iman is to believe in Allah... and to believe in

Predestination j whether it is good or bad." (Related by Muslim). It is also reported in the Two

Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that the Prophet (peace
be upon him) stated, "Adarn and Musa (peace be upon therm) argued one another (in another

narration 'There was an argument between Adarn and Musa'). Musa said, '0 Adarn! You are our
father. You disappointed us and turned us out of Paradise.' Adarn said to him: 'You are Musa. Allah
favored you with His Speech (by talking directly to you) and wrote the Tawrah (Torah) for you with
His own Hand. Do you blame me for something which Allah had ordained for me forty years before
creating me?' This is how Adam confuted Musa, this is how Adam confuted Musa, this is how Adam
confuted Musa." In another narration by Imam Ahmad, he (peace be upon him) stated,

"Adam confuted him."

How can we reconcile between, "...and to believe in Predestination, whether it is good or bad,"
and, »"You are our father. You disappointed us and turned us out of Paradise" and Adam
mentioning Predestination when he said, "Do you blame me for something which Allah had
ordained for me forty years before creating rne?"> ?

The apparent meaning of the Hadith shows Musa's disbelief in Allah's Predestination and
this is impossible. Please clarify the matter, and may Allah bless you!

A: Musa (peace be upon him) blamed Adam (peace be upon him) for the affliction that befell him
and his offspring; which is driving them out of Paradise due to his sin. Musa did not blame Adam for
committing the sin because Adam had performed Tawbah (repentance to Allah) and anyone who
performs Tawbah is as pure as one who has not committed a sin. So Adam referred this affliction to
Allah's Predestination which had taken place prior to the affliction, referring to Predestination as the
reason for afflictions is permissible to

(Part No. 2; Page No. 510)

prevent people from showing impatience and discontent. Allah (Exalted be He) states: No calamity

befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz)
before We bring it into existence. Verily, that is easy for Allah. In order that you may not grieve at

the things that you fail to get, nor rejoice over that which has been given to you.) Allah also states:

No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainrnents)] of Allah, and

whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has
befallen him was already written for him by Allah from the Qadar (Divine Preordainrnents)]. >

"Alqamah said, "It refers to a Muslim who knows that the affliction that has befallen them is from
Allah. So they are content and they submit themselves to Allah." The Prophet (peace be upon him)
stated, <"Cherish that which benefits you (in the Hereafter), seek help from Allah, do not lose heart,

and if anything afflicts you, do not say, 'If only I had done that it would have been this or that,' but

say, 'Allah did that which He had ordained', because saying 'if opens the (gate) for Satan's work."
(Related by Muslim in his "Sahih" book of authentic Hadith),

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

All praise be to Allah! This is the end of Volume Two, Group Two of the Permanent Committee
Fatwas. Next is Volume Three.

It starts with Tafsir, Sciences of the Qur'an and the Sunnah.

Kir

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 5)

Tafsir, Qur'anic Sciences, and Sunnah

(Part No. 3; Page No. 6)

Fatwa no. 17796

Q: Allah (Exalted be He) says: "Say (O Muhammad peace be upon him): "I find not in

that which has been revealed to me anything forbidden to be eaten by one who wishes

to eat it..." unless it be Maitah (a dead animal) or blood poured forth (by slaughtering or the like),
or the flesh of swine (pork); for that surely is impure or impious (unlawful) meat (of an animal)
which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, or on
which Allah's Name has not been mentioned while slaughtering)... This Ayah (Qur'anic verse)

emphasizes that the only animal whose meat is forbidden to be eaten is the swine as this
is repeated in many other Qur'anic Ayahs. However, there is a Hadith which states:

Allah has prohibited the eating of all fanged beasts, all the birds having talons and domestic asses'

meat. Is there a contradiction between what is mentioned in the Qur'an and this Hadith

(if it is Sahih [authentic]), as Qur'anic Ayahs can only be abrogated by another Ayah and
as I know this Ayah is not abrogated -Allah knows best? I hope Your Honor would clarify
this matter for us. May Allah guide and reward you!

A: There is no contradiction between the Ayah and the Hadith, for the Hadith mentions more
prohibited things that the sacred Ayah does not mention. Allah (Exalted be He) states: <And

whatsoever the Messenger (Muhammad />JL-^ <lJ£ dUl ,_?JL^) gives you, take it; and whatsoever he
forbids you, abstain (from it).}

(Part No. 3; Page No. 7)

In another Ayah, He (Exalted be He) states: he allows them as lawful At-Tayyibat (i.e. all good and

lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khaba J ith
(i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods) This is also not

because of Naskh (abrogation) as you thought; rather, for clarification of the rulings that are not
mentioned in the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The First and second questions of Fatwa no. 16492

Q 1: some people claim that there is a historical side to the revelation of the Qur'anic
texts, i.e., the Ayahs (Qur'anic verses) were revealed in certain situations and came to
an end by the end of these situations; therefore, it is not permissible to apply Qiyas
(analogy) to them. If this is correct, what about Ayat-ul-Ahkam (Qur'anic verses
containing legal rulings)? What is the ruling on those who make this allegation?

A: The Nas (Islamic text from the Qur J an or the Sunnah) and the Shari "ah rulings are general for all
people and all problems till the Day of Resurrection, for Allah (Exalted be He) states with regard to
the Qur'an: that I may therewith warn you and whomsoever it may reach. He (Exalted be He) also

states:

(Part No. 3; Page No. 8)

Say (0 Muhammad yoJL^ <ui£ qjul ^JL^-): "0 mankind! Verily, I am sent to you all as the Messenger

of Allah) and: This (Qur'an) is a Message for mankind (and a clear proof against them), in order

that they may be warned thereby, and that they may know that He is the only One Ilah (God - Allah) -
(none has the right to be worshipped but Allah) - and that men of understanding may take heed.)

This is an address to all people till the Day of Resurrection, for the Prophet (peace be upon him)
stated: <I am leaving you that which if you stick to you will not go astray: The Book of Allah and my

Sunnah.) There are so many other evidences. Accordingly, whoever restricts the Shari "ah to the

past is considered Kafir (disbeliever) and Murtad (apostate).

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Some people claim that everyone is entitled to interpret the Ayahs (verses) of the
Qur'an according to their understanding and according to the context. They claim that
the text is sacred, but understanding it is not sacred. For example, Ayat-ul-Kursi (the
Qur J anic Verse of Allah's Throne, Surah Al-Baqarah, 2:255) and the Ayahs that speak
about the Throne and the Hand of Allah. If this claim is false, who is entitled to interpret
the Qur'an, and what is the extent of the sacredness of such interpretation?

We ask that you give us the Tafsir (explanation/exegesis of the meanings of the Qur'an)
for this Ayah of Surah Al- x Imran,

(Part No. 3; Page No. 9)

it is He Who has sent down to you (Muhammad peace be upon him) the Book (this

Qur'an). in it are Verses that are entirely clear, they are the foundations of the Book
[and those are the Verses of Al-Ahkam (commandments), Al-Fara'id (obligatory duties)
and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not
entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that
which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its
hidden meanings, but none knows its hidden meanings except Allah. And those who are firmly
grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from
our Lord." And none receive admonition except men of understanding.!

We hope you will clarify for us what is meant by Mutashabihat "Verses that are
allegorical," and Muhkamat "Ayahs that are decisively clear"? Who are "the firmly
grounded in knowledge" whom Allah entrusts with interpreting it and guides them to do
this?

A: It is not permissible to give Tafsir, except for the scholars who are knowledgeable in Tafsir. It is
not permissible to give tafsir of the Qur'an based on ignorance and whims. The Prophet (peace be
upon him) said, Whoever interprets the Qur'an without knowledge, let him assume his seat in

He I If ire. Reported by Al-Tirrnidhi. Only the scholars can comprehend these texts, and no one should

depend on their own understanding while they lack the required knowledge, as this would be saying
things about Allah without knowledge, which Allah regards as more grievous than Shirk (associating
others with Allah in His Divinity or worship). Allah (Exalted be He) says, Say (0 Muhammad oDl (jJL?

pJ^jy qJLc): "(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins and
every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds),
unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority,
and saying things about Allah of which you have no knowledge.")

(Part No. 3; Page No. 10)

As for Ayat-ul-Kursy and the Ayahs that speak about the Throne and the Hand, these are considered
of the matter of " Aqidah (creed) that accept no Ijtihad (juristic effort to infer expert legal rulings);
rather, they are to be confirmed as they are without interpretation. The Mutashabihat are the general
and absolute Ayahs, while the Muhkamat are those that explain in detail and specify them. As for "the

firmly grounded in knowledge/' they are scholars who are specialists in Shari"ah and in
understanding the Nas (Islamic text from the Qur J an or the Sunnah).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15886

Q: How do we reconcile the Hadith that states: Difference (of opinions) is a mercy (for
the nation), and the Ayah that declares: and do not dispute (with one another) lest you lose

courage and your strength departs However, I am not aware of the degree of the Hadith in

terms of authenticity. May Allah reward you.

A: The Hadith is notSahih (authentic). Differences of opinion are a trial and a test from Allah to His
servants, not a rnercy at all. Allah (Glorified and Exalted be He) states: And He it is Who has created

the heavens and the earth in six Days and His Throne was on the water, that He might try you, which
of you is the best in deeds.)

(Part No. 3; Page No. 11)

Allah also states: Verily! We have made that which is on earth as an adornment for it, in order that

We may test them (mankind) as to which of them are best in deeds, [i.e. those who do good deeds
in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance
to the legal ways of the Prophet joJL-03 <lJL£ qBI ,_jJL^]. Whoever exerts himself to reach the truth

regarding debatable juristic matters and is scholarly and insightfully qualified to exercising Ijtihad
(juristic effort to infer expert legal rulings) then arrives at the truth shall receive a double reward, but
if the opinion is incorrect, then only one reward is received. However, whoever debates matters
without knowledge following their desires is sinful and will not be rewarded. Thus, the proofs of the
Qur'an, the Sunnah, and the juristic views are reconciled. Allah (Exalted be He) states: but they will

not cease to disagree.) ^Except him on whom your Lord has bestowed His Mercy (the follower of

truth) The Prophet (peace be upon him) stated: If a judge gives a verdict according to the best of

his knowledge and his verdict is correct (i.e. agrees with Allah and His Apostle's verdict), he will
receive a double reward, and if he gives a verdict according to the best of his knowledge and his
ver d ict is wrong, (i.e. against that of Allah and His Apostle) even then he will get a reward. (Agreed

upon by Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 12)

Fatwa no. 21069

Q: In our working field there is a department for teaching a set of subjects, such as
military history, geography, management, research methods, etc.

This department is called the humanities department. Among the subjects taught are the
Glorious Qur'an and Islamic culture. Is it permissible to include the Glorious Qur'an, which
is the Divine Knowledge, as a subject among the courses of sciences of Humanities? I
hope that you will enlighten us concerning this, may Allah reward you with the best
reward.

A: The Noble Qur'an is the actual Word of Allah revealed to His Messenger Muharnrnad (peace be
upon hirn) for the guidance of people to their Lord (Glorified be He). Allah (Exalted be He) said, (Alif-

Larn-Ra. [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their
meanings]. (This is) a Book which We have revealed unto you (O Muhammad pJL^j 3 oJLc dul jJL^)
in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief
in the Oneness of Allah and Islamic Monotheism) by their Lord's Leave to the Path of the All-Mighty j
the Owner of all Praise. The Glorious Qur'an is from the knowledge of Allah which He bestows and

teaches to His worshippers. This view is substantiated by one of the two interpretations of the
following verse, But Allah bears witness to that which He has sent down (the Qur'an) unto you (O

Muhammad oJLc aJJ I jJL^); He has sent it down with His Knowledge This verse means that

the Qur'an includes Divine Knowledge, Sharfah rulings and foreseen information which are from
Allah's Knowledge that He informed His worshippers of.

(Part No. 3; Page No. 13)

Consequently, it is not allowable to include the Qur'an within the sciences of Humanities; for this
gives the sense that the Noble Qur'an is from the work of humans, which entails putting it on equal
footing with other secular sciences.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 14)

claiming that The Qur'an was created

The first question of Fatwa no. 11864

Q 1: Some people say the Qur'an was created while others say that it is the Word of
Allah. Two Muslim scholars differed concerning this issue; one of them argued that it is
created while the other holds that it is the Word of Allah. I was not convinced with what
I found in the book entitled Al-Haydah; would you kindly elaborate?

A: The Qur'an is the Word of Allah with its letters and meaning and it is not a creature. From Him it
began and to Him it shall return. Allah (Exalted be He) stated: That (this) is indeed an honourable

recitation (the Noble Qur'an).) On a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-

Mahfuz ). Which (that Book with Allah) none can touch but the purified (i.e. the angels). A

Revelation (this Qur'an) from the Lord of the 'Alamin (mankind, jinn and all that exists), and He also

stated: <Alif-Lam-Mim. [These letters are one of the miracles of the Qur'an, and none but Allah

(Alone) knows their meanings].><The revelation of the Book (this Qur'an) in which there is no doubt

is from the Lord of the 'A lam in (mankind, jinn and all that exists)! Moreover, Allah (Exalted be He)

states: {And truly, this (the Qur'an) is a revelation from the Lord of the 'Alarnin (mankind, jinn and all

that exists), Which the trustworthy Run [Jibril (Gabriel)] has brought do wn><Upon your heart (O

Muhammad pJL^g q.JLc oJJ I ,_?JU>) that you may be (one) of the war ners,><In the plain Arabic

language, and: And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the

Oneness of Allah) seeks your protection, then grant him protection so that he may hear the Word of
Allah (the Qur'an) The Prophet (peace be upon him) would have them listen to the Qur'an.

(Part No. 3; Page No. 15)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17521

Q 1: Imam Ahmad Ibn Hanbal stated in his book [Al-Sunnah]: "The Qur'an is the word of
Allah, not created. So, whoever claims that the Qur'an is created is a Jahmite, i.e. a
follower of the heretic sectarian Jahm ibn Safwan, and disbeliever." I would like to know
from Your Honor why those who claim the Qur'an is created' are considered disbelievers
and judged as so by Imam Ahmad (may Allah have mercy on him)?

A: The Qur'an is truly the word of Allah. It was sent down to our Prophet Muharnrnad (peace be
upon hirn) as a revelation. Allah states: And if anyone of the Mushrikun (polytheists, idolaters,

pagans, disbelievers in the Oneness of Allah) seeks your protection, then grant hirn protection so that
he may hear the Word of Allah (the Qur'an) and: And this is a blessed Book (the Qur'an) which We

have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive
mercy (i.e. be saved from the torment of Hell). He (Exalted be He) also states: <And (it is) a Qur'an

which We have divided (into parts), in order that you might recite it to men at intervals. And We have
revealed it by stages (in 23 years), and there are many Ayahs in this context.

So the Qur'an is the word of Allah that is not created, and whoever says, 'it is created', is a
disbeliever because the word of Allah is one of His Attributes and whoever claims that

(Part No. 3; Page No. 16)

one of His Attributes is created is a disbeliever because the Attribute expresses the reality of the Self.
Moreover, this false claim necessitates assimilation, i.e. likening Allah to His creation. Human beings
did not speak until Allah created the faculty of speech in them, so whoever claims that the word of
Allah is created likens Allah to His creation, Exalted is Allah above what they ascribe to Him! Allah is
infinitely articulate according to His Will. We do not say that He did not speak until He created speech,
nor was void of knowledge until He created knowledge. Evidently, the matter is clear for seekers of
truth when Allah guides them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'!

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19022

Q 1: what is difference between one who says: "My articulation of the Qur'an is created"
and one who says: "The Qur'an is created"?

A: The difference between the two declarations is that claiming that the Qur'an is created is a
statement of disbelief which takes one out of the fold of Islam. So the authoritative Muslim ruler must
ask him to repent; if he repents and desists from saying this, he is forgiven; otherwise, he is subject
to capital punishment after presenting the truth to him. Whoever claims this is similar to the heretics
of pantheism, unionism, Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming
they are ascribed to people and cannot be ascribed to Allah) and Mu "tazilah (A deviant Muslim sect
founded by Wasil ibn 'Ata') who claimed the creation of the Qur'an. Indeed, the Qur'an is the word of
Allah, for articulation is one of Allah's Attributes. He (Glorified be He) is characterized with all Perfect
Attributes and His Attributes are inherently inseparable from Himself.

(Part No. 3; Page No. 17)

Thus, there exits no separation between Himself and His Attributes. Like His Self, His attributes differ
from those of His creatures and so the speech of the Creator of mankind is unlike the speech of
mankind. According to the consensus of scholars of the Predecessors, one who claims this false
statement is a disbeliever.

Imam Ahmad ibn Hanbal (may Allah be merciful with him) said: 'Whoever claims that the Qur'an is
created is a disbeliever, for the Qur'an is part of Allah's Knowledge and includes the Names of Allah.
Thus, when a person says that knowledge is created, he is a disbeliever because he claims that Allah
did not have knowledge until He created it.

Sufyan Al-Thawri (may Allah be merciful with him) said: Whoever claims that the saying of Allah ("0
Musa (Moses)! Verily it is I, Allah, the All-Mighty, the All-Wise.) is created, is a disbeliever and must
be sentenced to capital punishment.

Similarly, Imam Malik, Ibn "Uyaynah, Yahya ibn Ma "in and others maintain that he is a disbeliever.

As for those who say the articulation of the Qur'an is created, it is an ambiguous statement that
should be examined. If they mean the voice, it will be accepted; however, if they mean the words
uttered, i.e. the Qur'an, it is falsehood. This is the doctrine of Al- Jahmiyyah and A l-Mu "tazilah. So,
one must refrain fro mth is general expression and be precise in order to avoid falling into what the
heretics have fallen into.

(Part No. 3; Page No. 18)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Member

Deputy Chairman

Chairman

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18880

Praise be to Allah, after studying and carefully examining some books I have come to
know that the Qur'an is the Word of Allah and was not created, contrary to the doctrine
of some groups such as Mu tazilah (a deviant Islamic sect claiming that those who
commit major sins are in a state between belief and disbelief). But, I found a very
deceitful misconception that I did not know how to refute. I read one of the books of Ibn
Al-Qayyim but I could not understand. This misconception is concerning Allah's (Glorified
and Exalted be He) saying, Allah is the Creator of all things The Noble Qur'an is a "thing"

and they say that it is included in this verse. I hope that your Eminence could explain the
purport of this Ayah (verse) and explain how to refute the misconceptions of those
Bid % ah (innovation in religion) mongers. I appreciate your answer; may Allah reward you
with the best.

A: The Noble Qur'an is not intended in this Ayah Allah is the Creator of all things This is because

the Glorious Qur'an is the Word of Allah and the words of Allah represent one of His Attributes which
is not created; for the attributes follow the attributed. Allah, along with His Attributes including His
Words, is the Creator of all things and anything other than Him is created. This is supported by the
noble Ayah, Surely, His is the Creation and Commandment.)

(Part No. 3; Page No. 19)

Here, Allah (Glorified be He) separated between creation and commandment as indicated by the
conjunction which [in Arabic] denotes difference; the commandment is carried out by words. Allah
(Exalted be He) said, Verily, His Command, when He intends a thing, is only that He says to it, "Be!"

- and it is!} At this point, the misconception should be removed, In sha J a-Allah (if Allah wills).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18046

Praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta 1 reviewed the Fatwa request submitted to
His Eminence the Mufty from the Undersecretary of the Ministry of Education, which was referred to
the Committee from the Secretariat General of the Council of Senior Scholars with the number (
3050) on 26/6/1416 A.H. The following question was posed:

Enclosed is the query submitted from the Education Department in Al-Bahah about the
permissibility of considering Qur'an a "subject" among other curricula subjects

(Part No. 3; Page No. 20)

that students study and which is often mentioned in the memos issued by the ministries
and education departments.

We would like Your Eminence to indicate if it is permissible to refer to the Qur'an as an
academic subject for study. What alternatives do you suggest for it? May Allah
safeguard you!

The query of the Education Department of Al-Bahah reads: "The Ministry of Education
and some education departments often send us memos which refer to the Qur'an as an
academic subject. Since the word 'subject' refers to a created thing while the Qur'an
represents the Words of Allah (Glorified be He), which are not created, it is considered
to be inappropriate to use the word 'subject' when referring to it. Is it permissible to
refer to the Qur'an in this way?"

After studying the query, the Committee answered:

There is no problem if you refer to the Qur'an as an academic subject when talking about curricula,
because the word "subject" in the context of education refers to the branch that students study. For
instance, we may say "subject of Tafsir (explanation/exegesis of the meanings of the Qur'an)/ 1
"subject of Hadith," and "subject of Al-Qur'an Al-Karim". In this sense, it does not mean the created
item as said above. Thus, there is no blame on using it - all praise be to Allah.

(Part No. 3; Page No. 21)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20053

Q 2: Imam Ahmad (may Allah he merciful with him) said in his Book "Al-Sunnah", "Anyone
who says that our voices when reciting the Qur'an are created is a member of Jahmiyyah
(a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to
people and cannot be ascribed to Allah)." However, Imam Abu Hanifah (may Allah be
merciful with him) said in his book "Al-Fiqh Al-Akbar", "Our voices when reciting the
Qur'an are created." Although scholars from among the Salaf (righteous predecessors)
agreed that the Qur'an is the Speech of Allah and that it is not created, they differed on
the voice of the person reciting the Qur'an; whether it is created (even though the
servants' voices are created) or not created (even though the Qur'an, the Speech of
Allah, is not created). I would like to know the truth as regards this issue and I need an
explanation of the view of Shaykh-ul-Islam Ibn Taymiyyah and his scholar, Ibn Al-Qayyim
(may Allah be merciful with them).

A: A Muslim's belief as regards the Qur'an should be the same as the belief held by Ahl-ul-Sunnah
wal-Jama"ah (those adhering to the Sunnah and the Muslim main body) and conform with the proof
contained in the Qur'an and Sunnah (whatever is reported from the Prophet). A Muslim should
believe that the Qur'an is the Speech of Allah in effect letters, and meanings, and is revealed by
Allah (Exalted be He), not created. It came from Allah (Exalted be He) and to Him it shall return. The
Qur'an is the Speech of Allah (Exalted be He) wherever it is recited or recorded. Allah (Exalted be
He) says :

(It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfuz), Exalted (in dignity), purified,! Allah
(Glorified be He) also says:

(Part No. 3; Page No. 22)

A Messenger (Muhammad joJL-ug <lJLc oD I ,j?JLs>) from Allah, reciting (the Qur'an) purified pages

[purified from Al-Batil (falsehood)].) {Wherein are correct and straight laws from Allah. The Qur'an

we recite is the Speech of Allah (Exalted be He). We recite it with our voices, but its Words are the
Words of Allah and the voices are the voices of those who recite it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12465

Q: does Naskh (abrogation) exist in the Qur'an? What does it mean? is it permissible to
abrogate the Qur'an by the Sunnah? What is the difference between Naskh and
Bada 1 (Initiation)? What is the meaning of the saying of Al-Zamakhshary: "They are only
things which He reveals, but does not initiate"? Is every exception considered Naskh and
vice versa?

First: Naskh is permissible and has already taken place. Allah (Exalted be He) states: Whatever a
Verse (revelation) do We abrogate or cause to be forgotten. We bring a better one or similar to it.) .

Second: Naskh is defined as: "The elimination of a legal ruling by subsequent legal evidence".

Third: It is permissible to abrogate Qur'an by Sunnah, for both are revelations from Allah (Glorified
and Exalted be He).

(Part No. 3; Page No. 23)

Allah (Exalted be He) states: Nor does he speak of (his own) desire. ><It is only a Revelation
revealed.)

Fourth: Al-Bada' means: The emergence after disappearance, or the initiation of an opinion that did
not exist before. However, it is impossible to attribute both meanings to Allah (Glorified and Exalted
be He), for they entail the existence of previous ignorance then the occurrence of knowledge, while
Allah encompasses all things in (His) Knowledge. He (Exalted be He) states: No calamity befalls on

the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We
bring it into existence. Verily, that is easy for Allah. When Allah (Glorified be He) abrogated some of

His rulings by others, He was not subject to a sudden awareness of what was hidden from Him, or
even established a new opinion, for He knows the abrogated and abrogating rulings even before
prescribing them to His servants.

Furthermore, by Naskh Allah (Exalted be He) revealed to His servants what He already knew and not
knowing something new according to the Phrase: "They are only things which He reveals, but does
not initiate".

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 24)

respecting the Noble Qur J an

Fatwa no. 21889

Q: We would like you to instruct as to what our duties toward the Mus-haf (Arabic
Qur'an) are and how we should respect it. What is the ruling on stretching one's leg
towards it whether in the Masjid (mosque) or elsewhere?

A: It is obligatory to respect the honorable Mus-haf and it is prohibited to disrespect it in any way,
such as entering the toilet while carrying it, placing it in an impure place, making it a pillow,
stretching one's leg towards it, writing any part of it or hanging it in dirty or unrespectable places,
writing it in newspapers as they are usually discarded carelessly, traveling with it to an enemy
country, or giving it to a Kafir (disbeliever). If a part of the Mus-haf is worn out, it should be burnt or
buried in a pure place.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20196

Q 2: What is the ruling on writing Ayahs (Qur'anic verses) in the form of toys, for
example?

A: writing Ayahs in the fbrrn of toys, birds, tress, or the like, writing therm on decoration boards or
plates, or writing therm as

(Part No. 3; Page No. 25)

a promotion of one's goods is prohibited and the person who does this is sinful. Actually, this involves
disrespecting the Qur'an and making a sport with it. This also involves despising the Qur'an and
making it liable to be thrown in inappropriate places once the things on which it is written are worn
out after a long period of usage. These things might also be lost on being transferred from one place
to another. Actually, Allah (Exalted be He) has not prescribed doing so as an act of worship.
Moreover, Allah (Exalted be He) sent down the Qur'an to be a source of preaching, guidance, and a
cure for inner diseases, and so that people might act in accordance with its rulings, believe in it, and
recite it all day and all night. By doing so, they might increase their Iman (Faith) and have higher
degrees in the Sight of their Lord.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20475

Q: We would like to inform you that we are about to import thermal papers on which
Qur'anic Ayahs (verses) and pictures of the Sacred Masjids are pictured in order to be
posted on pottery produced by our factories as shown in the attached sample. Kindly,
examine them and express your opinion on this.

A: It is not permissible to post Qur'anic Ayahs, any of Allah's Most Beautiful Names or pictures of the
two Sacred Masjids on pottery or any other decorative products. In fact, it entails many potential
dangers, including making Ayahs and Allah's Names liable to disrespect

(Part No. 3; Page No. 26)

through putting them in inappropriate places. Likewise, people might seek their blessings and help
and not seek Allah's. In addition, it is an innovated behavior that was never practiced by the Salaf
(righteous predecessors) of the Ummah. Moreover, glorifying religious rituals stems from the heart
whose effect appears on organs in the form of exerting efforts to putShari'ah (Islamic law) into
practice, establishing acts of worship and feeling angry when forbidden acts are committed, not in
the form of inscriptions on walls or vessels.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19535

Q: What is the legal decision on the decorations and ornaments where the Glorious Name
"Allah" and the name of the Prophet "Muhammad" are engraved? I work in business and I
have dealings with some Muslim brothers in some countries. They want to know whether
the Glorious Name "Allah" should be written on the right side and the name "Muhammad"
on the left side or not?

Vou will find three forms attached to this letter which I want to ask about. Is it
permissible to imprint them on the excellent crystal and other ornaments? Please,
advise. May Allah reward you.

A: It is not permissible to write "In the name of Allah, Most Gracious, Most Merciful" on ornaments
and other decorative items, for the phrase "In the name of Allah, Most Gracious,

(Part No. 3; Page No. 27)

Most Merciful" is an Ayah. To write it on such things exposes it to humiliation.

Also, it is not permissible to write the Glorious Name "Allah" on such things, because this may expose
it to humiliation. Likewise, the name of the Prophet (peace be upon him) should not be imprinted on
these things to protect it from degradation and prevent the overestimation prohibited by the Prophet
(peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20022

Q: Some of the typographic workers print the Basmalah (Bismillah Al-Rahman Al-Rahim,
i.e. In the Name of Allah, Most Gracious, Most Merciful) in the shape of an ostrich or
other shapes. What is the ruling on this? Please, present your direction and advice
regarding this. May Allah reward you with the best.

A: This mentioned act; i.e. writing the Bastnallah (Bismillah Al-Rahman Al-Rahim) or other
invocations in the shape of an ostrich or other birds is Munkar (disapproved of by Islamic law) for it
involves disparagement of Allah (Glorified be He). So, people are not allowed to approve it or keep
silent before it owing to a variety of things:

First: it includes picturing objects that have souls which is prohibited.
Second: it implies offense and abuse of Allah's Names and Attributes.

Third: this is a kind of playing with and belittlement of an Ayah (verse) from the book of A I lah,
namely Bismillah

(Part No. 3; Page No. 28)

Al-Rahman Al-Rahim.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20802

Q 3: Some paintings contain the Name of Allah and His Messenger and others contain the
two testimonies of faith in the shape of a man in the sitting position between the two
prostrations with his forefinger in the right hand raised. People hang these paintings on
walls. Is it permissible to possess and hang these paintings in houses? What is the ruling
on buying, selling and making them?

A: It is not permissible to write the Qur'an in the shape of a human or whatsoever, since this
involves inappropriate handling of the Book of Allah (Glorified and Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Fatwa no. 21605

Praise be to Allah Alone, and peace and blessings be upon the Last Prophet, Muhammad.
(Part No. 3; Page No. 29)
To proceed:

The Permanent Committee for Scholarly Research and Ifta 1 has looked into the issue sent
to His Honor the General Mufty from His Excellency the General Director of Awareness
and Guidance Department under the General Presidency of the Committee for the
Propagation of Virtue and the Prevention of Vice (CPVPV), no. 9/2801, dated
1/6/ 1421 A. H. The query which has been passed to them by the General Secretariat of
the Council of Senior Scholars, no. 3291, dated 18/6/1421. His Honor was asked the
following:

As for the letter sent by the head of the authority in Jeddah concerning the spread of
decorative models in the form of Qur'anic Ayahs that are placed in some plazas of the
city of Jeddah; needless to mention that these models are exposed to many kinds of
degradation, let alone the misuse of the sacred Ayahs of the Qur'an for a purpose which
they were not revealed. I would like to acquaint you with a previous Fatwa issued from
the Permanent Committee in this regard, no. 2078.

Due to its critical importance, we hope that this issue will be referred to His Honor, the
General Mufty, for a final decision, and all necessary procedures will be taken
accordingly.

A: It is impermissible to make three-dimensional models of the Ayahs of the Qur'an , either for
placing them in houses, offices or public squares, for many reasons:

Firstly, this was never done by the Prophet (peace be upon him) or any of his Sahabah (Companions
of the Prophet) (may Allah be pleased with them).

(Part No. 3; Page No. 30)

Further more, it was authentically reported that the Prophet stated. Whoever performs an act which
is not based on our Sharia'h, it is to be rejected.)

Secondly, this act undoubtedly entails the degradation and abuse of the Ayahs of Qur'an, and not
taking the Qur'an seriously. Indeed, this is the act of those who are the greatest losers in respect to
their deeds.

Thirdly, this is a misuse of the Qur'an and the purpose for which it was revealed, i.e. reciting, and
acting upon its teachings, as well as a means of guidance to the righteous path.

Therefore, it is obligatory to cease production of such models in order to glorify the Qur'an and avoid
what the sanctified Shar " (Law) has forbidden.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21607

Ql: I enclosed for Your Honor a clipping from a newspaper called Al-Madinah Al-
Munawwarah published last week. I noticed that one of the owners of a supermarket in
Jeddah advertised the opening of a new branch quoting a verse from the Holy Qur'an. It
is Ayatul-Fatah (literally the verse of the opening: the first verse of Surah Al-Fatah). I
think that this is a misuse of the Qur'an (the Speech of Allah, may He be Glorified and
Exalted). I hope you will have a look at it in order to advise and guide legal authorities in
particular, and companies and agencies in general,

(Part No. 3; Page No. 31)

not to use Qur'anic Verses in advertisements in the future, if my opinion is correct.

A: It is not permissible to use the Glorious Qur'an in marketing and advertisement materials to
promote the sale of goods etc.., because this is considered abuse of the Qur'an and using it in other
than the purpose for which Allah revealed it. It may also involve misrepresentation of the meanings
of the Holy Qur'an and misquotation as mentioned in the question. This verse was revealed regarding
Al-Hudaybiyah Treaty, and not to celebrate opening new shops and supermarkets. We must glorify
the Noble Qur'an by reciting, contemplating, understanding, and acting by it and avoiding abusing it
and using it for commercial purposes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18000

Q: What is the ruling when a certain topic is raised or a specific dialog runs during which
some relevant Qur'anic Ayahs (verses) are cited? For example, a teacher may face a
problem and when a student asks what has happened, she answers citing Allah's saying,

No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainiments)] of Allah Is

(Part No. 3; Page No. 32)
there any sin in this?

A: The majority of jurists deemed it permissible in general to quote Qur'anic Ayahs in one's words in
order to make them sound better. This only applies as long as they are used for a purpose that does
not go beyond the limits of Shari'ah. But, if it is a prohibited or detestable say ing, it will not be
permissible to cite Qur'anic Ayahs, such as the speaking of Bid "ah (innovation in religion) mongers
and those who indulge in obscene talk.

More elaborately, quoting Qur'anic Ayahs can fall into one of three possible cases, as mentioned by
Al-Suyuty :

The first: acceptable citation, in the case of sermons, preaching and agreements.
The second: allowable, in the case of messages and stories
The third: rejected, which is again of two types:

First: quoting words which Allah ascribed to Himself, then the speaker ascribes them to himself,
Second: including an Ayah in an inappropriate or immoral context.
Al-Suyuty said, "This classification is right and I advocate it."

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 16104

Q: Enclosed with this Fatwa request are stories sold in the markets
(Part No. 3; Page No. 33)

and bookshops. After looking into them, we found that characters of animals and insects
are presented as reciting Ayahs (Qur'anic verses). This is a deliberate distortion of the
Ayahs as you will notice in the stories. I hope you will explain the ruling on such stories
and express your disapproval of their distribution. The two stories titled (Invasion of
Germs) and (Immigration of Starlings) were referred to the Publishing and Translation
Department in the Chairmanship for revision and were sent back with letter number
871/11 on 5/8/1413 A.H. which reads as follows:

The mentioned stories were revised and the following was found: The two stories are
from a series especially written for children between the age of seven and twelve and
they teach physical sciences. The copy rights are reserved for the company (Medlevant)
located in Switzerland. Although the two mentioned stories include useful information for
children, it is noticed that they present germs and birds reciting the Ayahs and this is
considered abuse of the Glorious Qur'an. This may imply to children that it is permissible
to play with the words of the Qur'an in daily life situations. It may also alienate them
from the world of reality when they believe that such creatures can speak. Since the
publishing company is a non-Muslim company, it is possible that they may have the evil
intention of deliberately distorting the Ayahs of the Qur'an.

(Part No. 3; Page No. 34)

A: After examining the information mentioned above about the two mentioned stories, one of which
titled (Immigration of Starlings) and the other (Invasion of Germs), and after reading the texts of the
two stories, the Committee found that in some of their chapters animals, germs, and birds are
presented reciting Ayahs. This involves lying and showing contempt and disrespect of Allah's Speech,
violating His Rulings overtly, encouraging younger generations to do this, raising doubts in their
hearts, and the like of such evil purposes. Allah (Glorified be He) revealed the Glorious Qur'an in a
clear Arabic tongue to His Prophet (peace be upon him) in order to guide both humans and Jinn
(creatures created from fire). Allah has ordered them to act upon the Qur'an, and recite and listen to
it. Subsequently, writing, recording, marketing, and circulating these stories are abominable acts that
are not permissible. It is the duty of Muslim rulers to prevent such stories in order to protect the
Qur'an from abuse and save Muslims' "Aqidah (creed) from any possible distortions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19420

Q 1: We want to make some notebooks and write Ayat-ul-Kursy (the Qur J anic Verse of
Allah's Chair, Surah Al-Baqarah, 2:255) or some Adhkar (invocations and Remembrances
said at certain times on a regular basis) on their covers. These notebooks will be sold to
students. Is this permissible?

(Part No. 3; Page No. 35)

A: It is not permissible to write the Qur'an in a way that exposes it to insult and writing an Ayah
(Qur'anic verse) on the covers of the students' notebooks involves belittling the Qur'an and exposing
it to insult. These notebooks may be thrown away and end up in the trash or similar evil actions.
Thus, it is not permissible for you to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19691

Q: Some calligraphers write the Exalted Name over the back of the cars which are
subjected to be covered in dirt. Please, give us a Fatwa on that so that we may know the
truth.

A: It is not permissible for calligraphers, painters or others to write the Exalted Name of Allah or one
of His beautiful Names and Attributes on the back of the car or whatsoever. Similarly, the owner of
the car is not permitted to do that under any pretext, such as decoration, seeking blessing, using it as
a means of reminding and admonition or for any other purposes the common and ignorant people
think of. This is an act of Bid "ah (innovation in religion) that has no origin in the Qur'an or Sunnah,
and Allah does not make it an act of worship. Moreover, writing Qur'an in that way entails insult to
the Names and Attributes of Allah and not keeping them above inappropriate handling. Perhaps, this

(Part No. 3; Page No. 36)

leads the person to Shirk (associating others with Allah in His Divinity or worship) when he uses it as
an amulet that brings about good and wards off evil merely by writing it.

Allah does not teach us his Names and Attributes to be written on sets, notices or cars. Had this been
permissible, Allah's Messenger (peace be upon him) would have guided us to it,

Rather, Allah (Glorified and Exalted be He) revealed His Names and Attributes to inform His slaves of
Him so that they affirm them as He revealed in the Qur'an or to His Messenger (peace be upon him)
and believe in all perfection and majesty they convey. Muslims should also give Allah His due praise
and supplicate to Him in easy and hard times by virtue of His Names and Attributes.

Every Muslim must believe in these Names, realize them in their creed and work and keep them in
letter and spirit. A Muslim should attribute them to Allah properly without Tahr if (distortion of the
meaning), Ta "til (denial of Allah's Attributes), Tamthil (likening Allah's Attributes to those of His
Creation), Takyif (questioning Allah's Attributes) or Tashbih (comparison), and guard their sanctity
against abuse and inappropriate things. Allah (Exalted be He) says. And (all) the Most Beautiful

Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny
(or utter impious speech against) His Names. They will be requited for what they used to do.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 37)

Fatwa no. 17967

Q: I own a series of stores in Khamis Mushait. We have printed our trade name, "The
family of ^Abdul-Rahman" on the plastic bags. However, a seeker of knowledge told us
that this is not permissible as these bags might be thrown in unsuitable places. He also
added that this is an act of Kufr (disbelief). Alhamdu lillah [All praise is due to Allah], we
did not mean to desecrate Allah's Name. On the contrary, we did this with good
intentions as this has been our trade name since a long time ago. If this is an act of Kufr,
we repent to Allah from such an act.

We agreed to write to you seeking your opinion in this regard for we trust your
knowledge.

A: You should change the trade name printed on the plastic bags because it includes one of the
Exalted Names of Allah which is Al-Rahman (the Most Merciful). Keeping the Name of Allah as a trade
name subjects it to desecration. It would be better for you to find another name that is free from
this. May Allah grant you success!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 38)

Fatwa no. 19917

Q: This is a flier which I doubt its validity for publication. I got it from some Muslim
brothers and I found in it some sentences that, according to me, make fun of the Din
(religion) of Islam. Therefore, I refer it to you to know your opinion concerning it. I know
that this flier is distributed among people; hence, I hope you could publish the reply in Al-
Buhuth Al-Islamiyyah Magazine as soon as possible. May Allah protect you! I hope you
may also direct a message to the publisher. As-salamu alaykum warahmatullah
wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: The Committee has studied the said report, published by the collection office of Mr. Talal ibn
Hasan Al-Iskandrany, in Daimrnaim, which includes on one cover promotional phrases for the office
and on the other cover the title "Favorite Dish". It reads as follows: Favorite Dish: Ingredients: one
kilo of hurnilit/j one liter of forbearance, pieces of good judgment and patience.

Preparation: Prepare yourself to be clean from hatred and grudge, and foil of faith and good deeds.

Put the "plate" of piety and faith in front of your eyes with regard to your dealings with those around
you.

"Mix" fear and god-consciousness together, then "pour" patience and forbearance on

(Part No. 3; Page No. 39)

the mixture.

Do not forget to put forgiveness when having the upper hand and tolerance at the end of the
"mixture."

Put the mixture in the "oven" of self-control, preferably "simmer" them.

Lighten the "fire" of anger, for a blazing fire may burn the value of faith.

Wait for one hour in seclusion and count yourself for what you did.

"Spice" this with goodwill and repentance, so that the "meal" will be free from impurities.

Note : You could remove unpleasant smells by Dhikr (Remembrance of Allah). After an hour, get the
"food" out of the "oven", and you will find it heavy in Mizan (the Scales for weighing deeds).

The Committee's answer was as follows: The owner of the said office should remove the writings on
the second cover under the name of "Favorite Dish", for this implies contempt of Dhikr and Sharfah
proprieties. This may lead to ridiculing Islam. This way has nothing to do with the way the Salaf
(righteous predecessors) used to call to goodness. Accordingly, the owner of the shop and whoever
gets a copy of this flier should destroy it.

(Part No. 3; Page No. 4B)

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19620

Q 1:1 often find clips of newspapers and magazines scattered in the streets and alleys in
which the Name of Allah or Ayahs (Qur'anic verses) are typed. Should I stop my car to
gather these clips whenever I find them?

A: If you see some papers thrown in the street with the Name of Allah or some Ayahs of the Cjur'an
written on them, you should take them to a pure place or burn them.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 21775

Q 2: How can one dispose of worn-out copies of the Mus-haf (Qur'an, the Book)?

A: The worn-out copies of Mus-hafe should be burned or buried in a pure place, in order to protect it
from desecration , as the Sahabah (Companions of the Prophet, may Allah be pleased with them)

(Part No. 3; Page No. 41)

did with the copies of the Mus-haf they dispensed with, when the Mus-haf was transcribed in the
time of 'Uthiman (may Allah be pleased with him).

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: are the copies of the Qur'an written in Braille for the blind equally as sacred as
those written in arabic letters for those who can see?

A: The Mus-haf (Arabic Qur'an) written in Braille does not have the same ruling of the Mus-haf
written in Arabic letters.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul-

"Aziz ibn

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17290

Q 4: One may find papers or slips of paper that contain the Name of Allah or His Words
(the Qur'an). Is it permissible for him to burn them on the pretext that he cannot endure
to see the Words of Allah thrown in the street or in impure places?

A: Anyone who finds papers on which Ayahs (Qur'anic verses) or the Name of Allah are written may
burn them in order to keep them from contempt or may bury them in a pure place.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Shaykh

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 42)

Fatwa no. 15917

Q 3: What should a Muslim do with regard to the small pieces of paper on which Qur'anic
Ayahs (verses) and the Hadith of the Messenger (peace he upon him) are written and
which are thrown in the streets and roads?

A: If you find any piece of paper or newspaper containing Qur 'an verses or Hadith of Allah's
Messenger (peace be upon him) or anything about Allah or the Sunnah of His Messenger (peace be
upon hirn) or Allah's Names or Attributes, you must take it, bury it in pure land where no people
tread or you may burn it. You must not leave it or throw it on the ground; because this is considered
abuse of the Qur 'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 21562

Q: Expired pre-paid phone cards are thrown on the streets. Sometimes, these cards are
trodden on although they bear the testimony of Tav/hid (monotheism). What is the legal
ruling in this regard?

A: The deliberate disrespect or abuse of these cards on which any kind of Allah's dhikr
(Remembrance of Allah), Ayahs (Qur'anic verses), or Names are written and throwing them away to
be trodden upon is emphatically Haram.

(Part No. 3; Page No. 43)

This may amount to Kufr (disbelief), because it is obligatory to glorify Allah (Exalted be He), His
Qur'an and Names. Allah (Glorified be He) states: Thus it is [what has been mentioned in the above

said Verses (27, 28, 29, 30, 31) is an obligation that mankind owes to Allah] and whosoever honours
the Symbols of Allah, then it is truly from the piety of the hearts. Allah also states concerning those

who mock and offend Islam, If you ask them (about this), they declare: "We were only talking idly

and joking." Say: "Was it at Allah (Jj>j _>£), and His Ayat (proofs, evidence, verses, lessons, signs,
revelations) and His Messenger (joJL^g oJLc atil ,_sJL^) that you were mocking?" Make no excuse;

you disbelieved after you had believed. In light of this, it is impermissible to write any words of

Allah's Dhikr on such cards that are commonly liable to degradation. Whoever does this should be
punished in order to honor that which Allah has made sacred.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 12212

Q: My friend owns a printing press and he has a non-Muslim employee working for him.
Sometimes, the clients ask the non-Muslim employee to photocopy some Ayahs (Qur'anic
verses) to be placed in their books. So, my friend pulled out a part from the Mus-haf
(Arabic Qur'an). Is it permissible for the

(Part No. 3; Page No. 44)

non-Muslim employee to touch a page from the Mus-haf? It is worth mentioning that he
touches a page and not the whole Mus-haf. If this is not permissible, what should my
friend do if the clients insist on photocopying the Ayahs while it is not permissible for a
non-Muslim to touch the Mus-haf? May Allah safeguard you and keep you in good health!
Amen!

A: It is not perimissiblG for a non-Muslirn to touch the Mus-haf to photocopy some of its pages for the
clients.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The thirty fifth question of Fatwa no. 12087

Q 35: Is it permissible to give a non-Muslim a translated version of the Qur'an that has
the Arabic text on the opposite page?

A: There is nothing wrong with giving non-Muslirns a version of the translation of the Qur'an, for the
ruling applies to the translation, not the Arabic text. Moreover, this is a way of conveying and
imparting the message of Islam.

(Part No. 3; Page No. 45)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"!

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20095

Q 2: Is it permissible to give a non-Muslim who is interested in Islam, but has not yet
embraced it, a copy of the translation of the Noble Qur'an along with a copy of the entire
Qur'an such as those published at the King Fahd Qur'an Printing Complex?

A: There is nothing wrong with giving a non-Muslirn expected to convert to Islam the books of Tafsir
(explanation/exegesis of the meanings of the Qur'an) and the translation of the Qur'an in his
language, even if the Qur'an is separated from the tafsir and translation, as the ruling in this case is
associated with the Tafsir and Translation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14588

Q: As you know, we have a special place reserved for bookshops where religious and
literary books are sold. During this period, the sales of the Noble Qur'an

(Part No. 3; Page No. 46)

to members of the American army have increased. The question is: is it permissible to sell
the Book of Allah to those people despite the fact that around 99% of them are non-
Muslims. When I asked them what they purchased the Qur'an for, some of them said
they bought it for their Muslim friends in the USA while others took it as a souvenir. I
hope you will tell me whether it is permissible to sell the Book of Allah to them or not.
Answer me, may Allah benefit you.

A: It is not permissible to sell a copy of the Qur'an to disbelievers for it was authentically reported on
the authority of "Abdullah ibn 'Ulnar (may Allah be pleased with thern) that Allah's Messenger
(peace be upon him) Forbade traveling with (a copy of the) Qur'an to the land of the enemy.

According to another narration the Prophet (peace be upon him) said. That is out of fear that the

enemy will get hold of it [and tamper with it].) In another narration he (peace be upon him) said, <I

am afraid that it might fall into the hands of the enemy [and they tamper with it]. Al-Fadl ibn Ziyad

said, "I asked Abu " Abdullah, meaning Imam Ahmad, about pawning a Mus-haf (Arabic Qur'an) to
Dhimmys (protected non-Muslims living under Islamic rule). He said, "No, the Messenger of Allah

(peace be upon him) forbade traveling with (a copy of the) Qur'an to the land of the enemy, lest it
should fall into their hands." Imam Al-Nawawy said, "Our companions said, 'Disbelievers should not

be prevented from hearing the Qur'an but they should be prevented from touching it.'" As for
teaching them the Qur'an, there are two opinions. The second of these opinions is that it is not
lawful. Moreover, it is not permissible to sell a Mus-haf to them even if they are expected to embrace
Islam. In his book Tarh Al-Tathrib (Removing the Reproach) Imam Al-Nawawy stated that it is
forbidden to sell a Mus-haf to disbelievers lest they should degrade it. There is no difference among
scholars over the prohibition of that. It is stated in Al-Mughny by Ibn Qudamah that it is not
permissible to make it possible for the disbelievers to purchase a Mus-haf, books of Hadith of the
Messenger of Allah (peace be upon him) or books of Fiqh (Islamic jurisprudence). If this happens,

(Part No. 3; Page No. 47)

the purchase is invalid because it involves disparagement of the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

[

Member

Deputy Chairman

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20384

Q: One of my Non-Muslim workers has converted to Islam. A few hours later, he asked
for a Mus-haf and a translation to read. After a few days, he asked to go and perform
x Umrah (lesser pilgrimage). My question is: Should I let him touch the Mus-haf and travel
to Allah's Sacred Land, or wait a year or more until he becomes a true Muslim, and I am
sure that has sincerely embraced Islam?

A: If you are sure concerning his Islam, it is permissible for you to give him a Mus-haf to read and
accompany him to perform Hajj or "Umrah. You will be rewarded for this Insha'a Allah, for the
Prophet (peace be upon him) stated: "Whoever calls others to follow guidance, their reward will be

equivalent to those who shall follow them (in righteousness)") And < Allah helps His servant as long

as the servant helps their fellow brothers) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The third question of Fatwa no. 18148

Q 3: What should a person do with the Mus-haf (Arabic Qur'an) from which they recite
the Qur'an when its pages are torn, especially that it cannot be thrown into a dustbin?
Should it be buried or burnt? Please substantiate your answer with evidence.

A: It is not permissible to throw the Mus-haf in the dustbin when its pages are torn. It should be
buried in a clean place or burnt so that it might not be subjected to desecration. This is what the
Sahabah (Companions of the Prophet (may Allah be pleased with them)) did during the caliphate of
"Uthrnan (may Allah be pleased with him) when they gathered the original Mus-hafs which "Uthrnan
(may Allah be pleased with him) distributed throughout the Islamic countries and burnt the other
copies.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20067

Q: We, your sons at Al-Muntada Al-Islami (The Islamic Forum) would like to print copies of
the Qur'an as one of our da wan and educational activities in Africa and distribute them
to Muslims there, as the number of copies of the Qur'an is so scarce that one may find
only one copy of the Qur'an in a whole Muslim village.

(Part No. 3; Page No. 49)

Most people read from wooden slates on which the Qur'an is written. We would also like
to distribute some teachings of the Salafi Aqidah (creed) and important legal rulings in
different languages, as their knowledge of Arabic is limited. This will help much in
spreading Shari *ah teachings that are useful for Muslims in these countries, because
they will be printed along with the copies of the Qur'an that most Muslims seek to own.
Thus, it will also help in spreading and being accepted by the largest possible number of
people. It is the habit of some publishers to attach Al-Qaldah Al-Bagdadiyyah, some
rulings of Tajwid (The study of the rules and principles of reciting the Qur'an in
accordance with the established rules of pronunciation and intonation) and the
supplication upon finishing recitation of the Qur'an at the end of the Mus-haf.

However, there are two problems that we fear:

First: Opening the door for other institutions that may spread Bid ah (religious
innovation) to do the same and place instructions and rulings against the Sunnah. By
doing this, we will open a door to evil.

Second: Some ignorant reciters may believe that these instructions are part of the Mus-
haf, as they are printed at the end of the Mus-haf. To deal with this problem, we

(Part No. 3; Page No. 50)

will print these instructions in another color and place a separator to show that the
following instructions are not part of the Mus-haf. Perhaps, this will help people to
distinguish these instructions from the Mus-haf.

Our question is: What is the permissibility of this project? Is it included in the Prophetic
prohibition of writing down the Sunnah lest it is mixed with the Qur'an? Do you
encourage the beginning of such useful and positive projects for Muslims, bearing in mind
the necessary precaution for protecting Allah's Book against deviation? Please, advise.

A: The general rule adopted by the entire Umrnah, i.e. Muslim Community, is to avoid adding any
additions to the Book of Allah whether introductions, additions, or anything else to maintain the Mus-
haf in its original form without any change, alteration, or addition. Therefore, we advise you not to do
what you have mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and his Companions!

(Part No. 3; Page No. 51)

Arabic script of the Mus-haf

Fatwa no. 16709

Q: Allah (Exalted be He) says: If then they answer you not, know then that it [the Revelation

(this Qur'an)] is sent down with the Knowledge of Allah and that La ilaha ilia Huwa: (none has the
right to be worshipped but He)! Will you then be Muslims (those who submit in Islam)?)

In the Arabic text of this Ayah (Qur'anic verse) the words (pJ\s) [according to standard
modern Arabic, they are written p.i 0^3] are written with the letter (o) dropped by
merging it into the first letter of the subsequent word (J), which is not the case in other
occurrences throughout the Qur'an. I would like your Eminence to comment on the
reason of omitting that letter from such an Ayah in particular.

A: Muslim scholars unanimously agreed on the obligation of recording the Mus-haf in the "Uthrnany
script, and it is not permissible to write it in different scripts. Therefore, scholars paid meticulous
care to the rules and criteria of calligraphy in separate chapters of books dealing with the sciences of
the Qur'an such as Al-Itqan by Al-Suyuty (may Allah be merciful with him) and in whole books
authored on the topic such as Iqadh Al-A "lam bi Wujub Itiba " Rasm Mus-haf "Uthrnan Al-Imam by
Muhammad Al-Khadir Al-Maliky (may Allah be merciful with him). These rules of the "Uthmany script
include the rule of separation and succession that applies to the Ayah no. 14 in Surah Hud, which
reads : {If then they answer you not The Arabic text of this Ayah is written without the letter (u) - a

case which is not available elsewhere in the Qur'an.
(Part No. 3; Page No. 52)

Scribes of the Mus-haf (Arabic Qur'an) unanimously agreed on that way, as stated in the book
entitled Al-Masahif by Ibn Abu Dawud (may Allah be merciful with him).

Scholars of Qira J at (recitation styles) tried to find some secrets behind the different ways of scribing
the Qur'an, but the researching competent scholars of Qira J at held that we should abide by these
rules without endeavoring to discover the secrets. That is because Qur'an is miraculous in letter and
spirit, and this difference pertains to miracles of the Qur'an in letter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18618

Q: We are a group of students who want to study the rules of recitation according to
the Reading of Warsh from the narration of Al-Azraq. The Mus-hafs we have contain the
rules of this recitation. However, during our study we need to write down some rules on
the margins of the Mus-haf in order to remember them instantly while reciting the Qur'an
in the manner it was revealed, as Allah (Exalted be He) says, And recite the Qur'an (aloud)

in a slow, (pleasant tone and) style. For example, Allah says. Why do you not trust us with Yusuf

(Joseph) We underline the word [Ta'mannah i.e. (trust us)] and beside it in the margin

we write that the said word contains the rule of Ishmam (moving one's lips in a voiceless
manner Dammah while reciting certain words in the Qur'an)

(Part No. 3; Page No. 53)

and Al-Rawm (uttering only part of the letter sound at stoppage).

1. Is it permissible to write on the margins of the Qur'an?

It should be noted that we read in the endnote written by Shaykh Al-Hudhayfy in the
Mus-haf distributed by King Fahd Complex that there is Ijma x (consensus) among the
early Muslim generations that nothing should be written down in the Mus-haf except the
Ayahs (Qur'anic verses) of the Qur'an.

We have noticed in this Mus-haf that the number of the Ayahs is not written for the
previous reason. Taking the impermissibility of this matter for granted, what is the
suggested way whereby we can learn the rules of recitation according to the narration
of Warsh?

2. Is it permissible to write down briefly the causes of the revelation of some Ayahs and
their Tafsir (explanation/ exegesis) on the margin of the Mus-haf or not?

3. Is it permissible to write the verse number of some Ayahs for the sake of counting or
clarifying the archaic words in terms of the way they are written and uttered?

As in the case of placing the number 3 above the word (Ayah) of the Ayah (Qur'anic
verse): We shall attend to you, O you two classes (jinn and men)! as an example of it being

mentioned three times in the Qur'an.

A: The general rule adopted by the Urnrnah i.e. Muslim nation, since the early Muslim generation is
to save the Qur'an from any additions and preserve its script known to

(Part No. 3; Page No. 54)

all Muslims without any additions or omissions.

We advise you, accordingly^ abandon writing anything on the margins of the Mus-haf. You may
record your notes on separate papers with the name of the Surah and the number of the Ayah. In
this way, you honor the Book of Allah and record what benefits and helps you understand the rules of
recitation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16787

Q: a person attached a piece of paper to the Noble Qur'an. The following is written on it:
How to perform Sujud-ul-Tilawah (Prostration of Recitation). It is permissible to say
Takbir (saying: "Allahu Akbar [Allah is the Greatest]") before performing Sujud-ul-
Tilawah, because there is a Hadith that is authentically reported from Ibn ^Umar (may
Allah be pleased with them) which confirms this. It does not mention saying Takbir nor
Taslim (salutation of peace ending the Prayer) when rising from Sujud-ul-Tilawah.
However, if the person performs Sujud-ul-Tilawah in Salah (Prayer), they must say Takbir
before prostration and before rising from it, because the Prophet (peace be upon him)
used to do so in Salah every time he prostrated or rose from prostration. During Sujud-
ul-Tilawah, it is permissible to say any Du^a" (supplication) that is permissible to be said
during prostration in Salah due to the generality of the Hadith which indicate this. For
example, you can say: (0 Allah! It is to You that I prostrate myself and it is in You that I affirm my

faith, and I submit to You. My face is submitted before One Who created and shaped it, and opened
his faculties of hearing and sight with His Might and Power. Blessed is Allah,

(Part No. 3; Page No. 55)

the Best of Creators. (Muslim related in his Sahih (authentic) Book of Hadith that the
Prophet (peace be upon him) used to say this Du^a" during prostration in Salah.)

A: It is not permissible to attach anything to the Qur'an, because the basic rule is that nothing should
be attached to it. The copies of the Qur'an that have been passed down to us from earlier Muslim
generations have nothing attached to them. Therefore, you have to remove the attached paper from
the copies of the Qur'an that you mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18420

Q 1: There is a Hadith that states that the Prophet (peace he upon him) said to Jihril
(Gabriel), "From where do you receive the Qur'an?" He said, "□ Muhammad! There is a
hand that is extended to me through covers and gives me the Qur'an; I do not know
where it comes from." Some people heard this Hadith from shaykhs. Is it Sahih
(authentic)?

A: This Hadith was fabricated by atheists who claimed that it was reported from the Prophet (peace
be upon him). You should clarify this to those who are convinced of this Hadith, so that they are not
deceived by the intention of the atheists.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 56)
Fatwa no. 18516

Q: What is the meaning of "idarah Al-Qur'an" that is deemed to be an act of Bid ^ ah
(innovation in religion) in some books? In our institute, the tutor starts to recite some
Ayahs of the Qur'an, then the students complete reciting one after another in order to
teach them and correct their recitation; is this a kind of Idarah Al-Qur'an?

A: It is a good act to teach the Noble Qur'an and supervise this affair. Great reward is expected for
those who observe it. However, Idarah Al-Qur'an as defined by Irnarn Al-Nawawy signifies the
gathering of a group together and reciting the Qur'an successively one after another i.e. one of thern
recites a tenth or a portion of the Qur'an and then stops and another resumes recitation and so on. It
is permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21652

Q: It is well known that it is the duty of every Muslim to stand up to anyone who tries to
defame Islam as much as they can. Thus, a Muslim should not accept any degradation or
contempt to Allah's Book, for the Noble Qur'an is the Word of Allah (Glorified and Exalted
be He)

(Part No. 3; Page No. 57)

revealed to His Messenger (peace be upon him). It is not a kind of poetry. Therefore, a
Muslim can never accept the comparison of the Qur'an to poetry.

I would like to inform you that two years ago Professor Baha 1 Al-Din Salim ^Ayish, a
Palestinian professor and a member of the Board of Teaching at the Arabic Language
department at the Faculty of Teachers, Riyadh, was entrusted with teaching the prosody
course at the faculty. He compiled a book on the subject and sold it to the students
despite that there are plenty of good available books in this regard at bookstores.
However, this book has a serious defect, for the writer mentions the poetic
measurement in his book and gives examples of it with some Ayahs of the Noble Qur'an
that match with the rhythm claiming that Allah's Words (Glorified and Exalted be He) are
poetry. He teaches and implants this in the students' minds imitating the sayings of the
Kuffar (disbelievers) of Quraysh mentioned by Allah, Or do they say: "(Muhammad oDl ,_s±^

yoJL^g <u4^) is a poet! We await for him some calamity by time!" Allah (Glorified and Exalted be

He) cleared His Prophet and His Word from the charge of poetry. He says, And We have

not taught him (Muhammad joJL-ug oJLc oD I ^L^) poetry, nor is it suitable for him. This is only a
Reminder and a plain Qur'an. >

(Part No. 3; Page No. 58)

The writer of the book might not be blamed due to his lack of religious awareness.
However, the head of the Department is to blame for assigning the teaching of this
subject to this teacher despite the existence of a brilliant Saudi professor in this field.

Defending Allah's Book and caring for our children, I put this matter before your
Eminence hoping that you will take the necessary measures towards the head of the
Department and the book.

A: All Muslims are in agreement that the Prophet (peace be upon him) is the most eloquent among
the sons of Adam, and that he (peace be upon him) was denied saying poetry for Allah says, <And

We have not taught him (Muhammad joJLujg <lJLc qjjl ,_sJL^) poetry, nor is it suitable for him.) They

are also in agreement that the lofty eloquence of the Noble Qur'an is a miracle given to him (peace
be upon him), which affirms the truth of his Prophethood. They are also in agreement that the Noble
Qur'an is free from poetry. Allah says, It is not the word of a poet The Qur'an does not include a

single complete Ayah that has a complete metrical line of verse. However, reading the mentioned
book "Al-Tatbiq A I- "Arudhy" (Rhythmic Application), I found on pages (36, 40, 45, 49, 53, 57, 61,
68), that some parts of Ayahs are in correspondence with a hemistich of some meters,

(Part No. 3; Page No. 59)

not a perfect line of verse. Again, on page (71), an Ayah is given as an example for hemistich of
verse line. Moreover, on page (65), an Ayah is given as an example for A l-Mutaqarib meter.
However, he adds to the Ayah an extra letter that does not belong to it.

Citing these examples, the writer says: "It is strange to find this meter in some Ayahs of the Qur'an
such as His Saying: ...etc."

To summarize, what the author mentions is but part of an Ayah that only corresponds with a half line
of verse, not a complete one. Allah (Glorified be He) revealed His Book with all of his Surahs and
Ayahs but no Surah or Ayah is found in rhyme with a complete line of verse. Indeed, this is one of
the forms of the inirnitability of the Qur'an.

Thus, the book is a source of confusing the minds of readers in general and students in particular.
So, the Committee recommends prohibiting the circulation of the mentioned book. Furthermore, it is
not permissible to teach it to the students, out of preserving Allah's Book (Exalted be He) and
protecting the "Aqidah (creed) of Muslims from delusion and doubt. Moreover, the author should
omit the parts concerned with the previous matter from the book and not be deluded by those who
did the same before and their acts were discarded by scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 60)

Fatwa no. 18436

Q: Please let me know whether the following Hadith is authentic or not and who the
narrator is. "Whoever respects the people of the Qur'an will be honored by Allah and
whoever shows no respect to them Allah will degrade him."

A: This Hadith was not authentically reported from the Prophet (peace be upon him). The following
one may replace it sufficiently, as the Prophet (peace be upon him) said, (It is out of reverence to

Allah to respect an aged Muslim, and the one who commits the Qur'an to memory and the one who
does not exaggerate pronouncing its letters nor forgets it after memorizing, and to respect the just
ruler.) Related by Abu Dawud on the authority of Abu Musa (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14599

Q 1: Allah (Glorified and Exalted be He) says: Verily, We have sent it (this Qur'an) down in the
night of Al-Qadr (Decree). The Prophet (peace be upon him) informed us that Laylat-ul-
Qadr (the Night of Decree) is

(Part No. 3; Page No. 61)

sought during the last ten days of Ramadan, when he said, "Look for it (Laylat-ul-Qadr) in
the last ten (nights). " Taking this into account, why do some people say that the Qur'an
was revealed during the 17th night of Ramadan?

A: the Qur'an as a whole was sent down to Bayt Al- "Izzah (the House of Glory) in the lowest heaven
during Laylat-ul-Qadr in Ramadan. Allah (Exalted be He) says: The month of Ramadan in which was

revealed the Qur'an, a guidance for mankind He also says: Verily, We have sent it (this Qur'an)

down in the night of Al-Qadr (Decree). Then the Qur'an was revealed to the Prophet (peace be upon

him) in portions according to the situations and conditions throughout 23 years. It is related by Imam
Ahmad with his Sanad (chain of narrators) on the authority of Wathilah ibn Al-Asqa" (may Allah be
pleased with him) who narrated that the Messenger of Allah (peace be upon him) said, {"The

scriptures of Ibrahim (peace be upon him) were sent down on the first night of Ramadan, Tawrah
(Torah) was sent down on the sixth of it, the Injil (Gospel) on the thirteenth of it, and Allah sent
down the Qur'an on the twenty-fourth of Ramadan. "> It is also related by Al-Bukhari on the authority

of Ibn "Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace be upon
him) said, <"Look for it (Laylat-ul-Qadr) in the last ten (nights); on

(Part No. 3; Page No. 62)

the night when nine, seven or five nights remain out of the last ten nights (i.e. 21, 23, 25,
respectively)." In addition, it is related in the (Sahih) book of authentic Hadiths by Muslim that it was

revealed during the 27th night of Ramadan. Some people say that Laylat-ul-Qadr is the 17th night of
Ramadan, since it was the day when they fought the Battle of Badr. It is related by Abu Dawud in his
"Sunan" on the authority of Ibn Mas "ud (may Allah be pleased with him) that the Messenger of Allah
(peace be upon him) said, "Look for it (Laylat-ul-Qadr) in the 17th night of Ramadan.") However,

this Hadith is debatable because the Sanad has Hakim ibn Sayf. The soundest opinion is that Laylat-
ul-Qadr is sought during the last ten nights of Ramadan and preferably the odd ones.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 11816

Is it right that the Glorious Qur'an was revealed in seven different ways and why?

A: Yes, it is right that the Glorious Qur'an was revealed in seven different ways.

(Part No. 3; Page No. 63)

It was authentically reported on the authority of "Ulnar ibn Al-Khattab (may Allah be pleased with
hirn) that the Prophet (peace be upon him) said. This Qur'an has been revealed in seven different

ways, so recite of it whichever (way) is easier for you (or read as much of it as may be easy for
you).) Related by Imam Ahmad, Al-Bukhari, Muslim, Abu Dawud, Al-Nasa'y and Al-Tirmidhy. There

are many Hadith related in this regard through different key narrators and with different words. We
refer you to the first part of Tafsir of Ibn Jarir Al-Tabary and the books on the ways of recitation of
the Qur'an. So, read them to know what is meant by the seven different ways and the wisdom
behind revealing the Qur'an in these ways.

May Allah grant us success! May the peace and blessings of Allah be upon our Prophet Muhammad,
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 11003

Q 1: Which of those two Ayahs (Qur'anic verses) This day, I have perfected your religion for
you, completed My Favour upon you, and have chosen for you Islam as your religion. (Surah Al-
Ma'idah, 5: 3) and And be afraid of the Day when you shall be brought back to Allah. Then every
person shall be paid what he earned, and they shall not be dealt with unjustly. (Surah Al-Oaqarah
2: 281) was the last

(Part No. 3; Page No. 64)

to be revealed to the Messenger of Allah (peace be upon him)?

A: The last Ayah revealed was Allah's Saying: And be afraid of the Day when you shall be brought
back to Allah. It was related by Al-Nasa'iy on the authority of Ibn "Abbas (may Allah be pleased with
them) that the last Ayah revealed was And be afraid of the Day when you shall be brought back to
Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.)

As for His Saying: This day, I have perfected your religion for you it was revealed during the

Farewell Hajj on the Day of "Arafah (9th of Dhul-Hijjah). It was related by Al-Bukhari, when
commenting on this Ayah, from Qays on the authority of Tariq ibn Shihab who said: The Jews said

to "Ulnar : You recite an Ayah which, if it had been revealed in relation to us, we would have taken
that day as a feast. Thereupon, "Umar said, "I know the day on which it was revealed and where it
was revealed and where the Messenger of Allah (peace be upon him) was when it was revealed. It
was revealed on the Day of "Arafah when we were in "Arafah."}

(Part No. 3; Page No. 65)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15212

Q: Please be advised that we are going to make New Year calendars that include Ayahs
(Qur'anic verses). They are going to be distributed in every country around the world.
Please advise whether it is permissible to write Ayahs on the calendars or not.

A: It is not permissible to write Ayahs on calendars. This exposes thern to degradation, as the
papers are eventually thrown on the ground or in the wastebasket.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13353

Q: We noticed in the letters sent by Dar Al-Amanah Company that the logo of the
company is "Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the
Most Merciful])/'

(Part No. 3; Page No. 66)

in addition to Allah's Saying: Verily, Allah commands that you should render back the trusts to
those to whom they are due It is written in the form of a logo, and Allah's Name and the
Ayah (Qur'anic verse) are written inversely in an ornamented style.

Is it permissible in Shari ah (Islamic law) to use the Ayahs and Names of Allah in this
way? If it is not permissible, please warn the companies against writing the Ayahs in this
way and using them for commercial or personal purposes. May Allah reward you with the
best!

A: It is not permissible to use a Qur'anic Ayah as a company's logo. The Cjur'an cannot be used as a
title for a shop, as this entails disrespecting it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 13600

Q 1: A man lives near the Masjid (mosque) and when the time of Salat-ul-Tarawih
(special supererogatory night Prayer in Ramadan) was due he was in the bathroom and
heard the Qur'an. Is there any blame on him or not?

(Part No. 3; Page No. 67)

A: There is no harm in listening to the Qur'an from another reciter while being in the toilet.

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Fatwa no. 13361

Q: is it permissible for a person who is Junub (in a state of major ritual impurity) to
mention Allah (Glorified and Exalted be He)?

A: It is permissible for a person who is Junub to mention Allah (Glorified and Exalted be He) without
reciting the Qur'an. It was authentically reported that the Prophet (peace be upon him) used to
mention Allah (Exalted be He) at all times. Only a Junub person is prevented from reciting the Qur'an.

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and Companions!

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The third question of Fatwa no. 13420

Q 3: Is it permissible to bring the Qur'an into the bedroom and recite it while one is in bed
before sleeping? Is it permissible to keep the Mus-haf (Arabic Qur'an) in an iron box in
the bedroom?

(Part No. 3; Page No. 68)

A: It is permissible for a person to recite the Qur'an in the bedroom and while lying on one's bed
unless they are Junub (in a state of major ritual impurity). A person can also recite the Qur'an in the
bedroom provided that they have performed Wudu' (ablution).

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and Companions!

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Fatwa no. 21050

Q: We teach religion to first year primary students who are six or seven years old. In the
Qur'an lesson, the pupils hold the Mus-haf (Arabic Qur'an) to follow up, so that they
learn the alphabetic letters. Should all of them perform Wudu 1 (ablution) before the
Qur'an lesson or only those who have reached the age of seven? Please advise in detail
and mention the evidence on this. May Allah protect you.

A: Those who have reached the age of seven should be asked to perform Wudu' to hold the Mus-
haf. As for those who are under the age of seven, they should not hold the Mus-haf according to the
saying of the Prophet (peace be upon hirn) J None should touch the Qur'an except one who is Tahir

(ritually pure). There is no harm in writing Ayahs of the Qur'an for them on a board for the purpose

of learning.

(Part No. 3; Page No. 69)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 21173

Q 3: We know that touching the Mus-haf (Arabic Qur "an) without having performed
Wudu 1 (ablution) is not permissible for it is mentioned in the Noble Qur 'an that Which

(that Book with Allah) none can touch but the purified (i.e. the angels). Yet, some people say

that a Muslim is Tahir (ritually pure); so it is permitted for them to touch the Mus-haf and
recite it without having performed Wudu". Likewise, students at school can recite it
without having performed Wudu 1 . Please answer us. May Allah reward you best with the
best!

A: The correct opinion is that it is not permissible to touch the Mus-haf unless after having Taharah
(ritual purification). This is because of Allah's Saying: Which (that Book with Allah) none can touch

but the purified (i.e. the angels). In the letter which the Prophet (peace be upon him) wrote to "Amr

ibn HaziTi, it was mentioned that No one should touch the Qur 'an unless they are Tahir... This is the

opinion of the Four Imams (Abu Hanifah, Malik, Al-Shafi"y, and Ahmad) and other scholars. School
students are included in this ruling and if they are too young, they should be taught this behavior with
the Qur'an so as to be accustomed to respecting the Qur'an.

(Part No. 3; Page No. 70)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 16025

Q 1: To show the high status of the Qur'an, Allah (Exalted be He) says: Which (that Book
with Allah) none can touch but the purified (i.e. the angels). Is it prohibited to touch the Mus-
haf (Arabic Qur'an) without performing Wudu 1 (ablution)?

A: It is not permissible to touch the Mus-haf with no barrier unless the person is in a state of
Taharah (ritual purification), whether of major or minor ritual impurity. The Prophet (peace be upon
him) said: "None should touch the Qur'an except one who is Tahir (ritually pure).")

It is not perm iss ib le for a person who is Junub (in a state of major ritual impurity) to recite the
Qur'an from a Mus-haf or by heart because the Prophet (peace be upon him) did not recite the
Qur'an while he was in this state.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

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Zayd

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Ghudayyan

-Aflfy

"Abdullah ibn Baz

rvgdom of Saudi Arabia

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(Part No. 3; Page No. 71)

Fatwa no. 16886

Q: Is it permissible to recite the Qur'an without having performed Wudu 1 (ablution)? Is it
permissible to carry the Mus-haf (Arabic Qur'an) or search for any Ayah (Qur'anic
verse) in it without having performed Wudu 1 (ablution)?

A: First it is not permissible for a person who has not performed Wudu' to recite from the Mus-haf.
According to a Hadith Marfo " (a Hadith narrated from toe Prophet with a connected or disconnected
chain of narration) which was narrated on toe authority of "Arnr ibn Hazrn, toe Prophet (peace be
upon him) said: "No one should touch toe Qur'an except one who is Tahir (ritually pure)."}

Second, it is permissible for a person who has not performed Wudu' to carry toe Mus-haf using a
holder. It is also permissible to turn its pages using a stick, sleeves, and so on as this is not regarded
as touching toe Mus-haf.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 17844

Q 2: In his book: The Bride's Boon, p. 389, the author Mahmud Mahdy Al-Istanbully
mentions in the footnote placed on line twelve [in the Arabic edition]: "As for touching
the Qur'an, it is not Haram (prohibited) for a person who is Junub (in a state of major
ritual impurity) or a menstruating woman to touch. However, it is preferable to touch it
while in a state of Taharah (ritual purification). As for Allah's saying.

(Part No. 3; Page No. 72)

That (this) is indeed an honourable recitation (the Noble Qur'an). > <In a Book well-guarded (with

Allah in the heaven i.e. Al-Lauh Al-Mahfuz ). Which (that Book with Allah) none can touch but the

purified (i.e. the angels), the pronoun in "Yamassuhu" i.e. touch it, refers to the Al-Lawh-

ul-Mahfuzh (the Preserved Tablet), not the holy Qur'an and THE PURIFIED refers to the
angels. As for the Hadith that states, 'tJone should touch the Qur'an except one who is pure"

it refers to Al-Mu'min (the believer). According to a report narrated in the Sahih of Al-
Bukhari: Verily, a believer is never defiled." Kindly provide us with the answer regarding

the opinion mentioned above.

A: What is mentioned in the said book concerning the permissibility of touching the Qur'an by ritually
impure persons is not true, because it contradicts the direction the Prophet (peace be upon him)
dedicates in his teachings written to " A mr ibn Hazm where he states: "None should touch the

Qur'an except one who is [ritually] pure." Moreover, the well versed Imams unanimously agreed on

that as related by Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him).

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and Companions!

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The third question of Fatwa no. 20374

Q 3: If I am reciting the Qur'an from the Mus-haf (Arabic Qur'an) and I feel some
intestinal gases, should I expel them while holding the Mus-haf or should I put the Mus-
haf aside and stop reciting?

A: Passing wind nullifies Wudu 1 (ablution) according to the Ijrna" (consensus of scholars). Thus, if
you do so while reciting the Qur'an, your Wudu 1 is nullified

(Part No. 3; Page No. 73)

and you are no longer in a state of Taharah (ceremonial purification). Consequently, you are not
permitted to continue holding the Mus-haf; instead you should put it in a Tahir (ceremonially pure)
place and it is not lawful for you to touch it until when you are in a state of complete Taharah from
major and minor ceremonial impurity. This is because Allah (Exalted be He) states: Which (that

Book with Allah) none can touch but the purified (i.e. the angels). Also, it was authentically reported

from the Prophet (peace be upon him) that he said: None should touch the Qur'an except one who

is Tahir. > You are permitted to recite the Qur'an by heart without touching the Mus-haf if you are not

Junub (in a state of major ceremonial impurity). This is because it was authentically reported from
the Prophet (peace be upon him) that: Nothing prevented him (peace be upon him) from reciting the

Qur'an, except Janabah (major impurity related to sexual discharge). (Related by Imam Ahmad in

his Musnad (Hadith compilation), Al-Tirmidhi, Abu Dawud, Al-Nasa'i, and Ibn Majah)

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and Companions!

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Kir

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Fatwa no. 18676

Q: What are the etiquettes of reciting the Glorious Qur'an?

A: Etiquettes of reciting the Qur'an include:

1. A Muslim should recite the Qur'an for the sake of Allah without Riya 1 (showing-off) or seeking a
reputation. He should not request money for his recitation since he dedicates his worship to Allah.

2. He should seek refuge with Allah from the accursed Satan

(Part No. 3; Page No. 74)

when he starts reciting the Qur'an and say "Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the
Most Gracious, the Most Merciful]" when his recitation starts from the beginning of the Surah
(Qur'anic chapter). Surah Al-Tawbah is an exception.

3. It is recommended for the person who recites the Qur'an to be in the state of Wudu' (ablution).
Wudu' becomes obligatory when he recites the Qur'an from a Mus-haf (Arabic Qur'an). The Prophet
(peace be upon him) said. None should touch the Qur'an except one who is [ritually] pure.)

4. It is preferable for the person who recites the Qur'an to be in a proper sitting position and wear
proper clothes, and his face should be towards the direction of Qiblah. He should choose a proper
place that suits the Qur'an.

5. It is preferable for the Muslim to recite the Qur'an with submission, humbleness, carefulness and
reflection on its Ayahs (Qur'anic verses). He should recite it totally pondering on what he reads
without interrupting his recitation by unnecessary talk.

6. It is recommended that a Muslim recites the Qur'an in a beautiful tone and clear pronunciation of
the letters and diacritical marks, paying attention to the rules of Tajwid (art of Qur'anic recitation) as
much as possible.

7. One should not disturb people in or outside Salah (prayer) by reciting the Qur'an very loudly.

S. One should not recite the Qur'an very rapidly to the extent that the listener can not understand the
recitation or excessively lengthen its vowels in a way that spoils the utterances. This is not the
purpose of reciting the Qur'an; so one should adopt a moderate way.

9. While reciting the Qur'an one should not copy singers, recital of Christians or the wailing of priests
- all these are not permissible.

(Part No. 3; Page No. 75)

10. One should stop his recitation when yawning until he closes his mouth out of respecting Allah.
That is because a Muslim who recites the Qur'an is talking to his Lord, while yawning comes from
Satan.

11. Whenever one comes to an Ayah that talks about mercy, he should stop and ask Allah of His
bounty. Whenever he comes to an Ayah that conveys punishment and threat, he should stop and
seek refuge with Allah from that. Whenever he comes to an Ayah that implies Tasbih (glorification of
Allah), he should stop and glorify Allah. This is done when a Muslim recites Qur'an outside the

obligatory Salah.

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and Companions!

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The fourth question of Fatwa no. 18426

Q4: Is it permissible for one to recite the Qur'an while lying down or leaning on something
because it is hard for them to sit?

A: It is perrnissiblG to recite the Qur'an while sitting, standing or lying because there is no textual
proof that specifies a certain position in which the Qur'an should be recited.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Baz

rvgdom of Saudi Arabia

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(Part No. 3; Page No. 76)

The third question of Fatwa no. 10530

Q 3: Praise be to Allah, I am well-versed in reciting the Qur'an in compliance with the
rules of recitation of the Qur'an so much that people who hear my recitation may say
that it is the first time they hear the Qur'an out of admiration of my recitation.
Moreover, I am skilled at the different methods of Qur'an recitation. At times, i may
recite the Qur'an in a way that is strikingly similar to islamic songs keeping that the
Qur'an has its specific way of recitation. Is it permissible for me to recite the Qur'an in
this way taking into account that it does not sound like the forbidden songs at all?

A: It is allowable for a man to beautify his voice when reciting the Qur'an and likewise a woman if
she is not heard by Ajanib (men lawful for the woman to marry). However, it is not permissible to
recite the Qur'an the same way as Islamic songs even if it does not sound like the forbidden songs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 10569

Q 3:1 have heard that the one who recites the entire Qur'an will receive a great reward.
Unfortunately, this year I had to study. I would sit in the afternoon and recite the
Surahs (Qur'anic chapters) included in my curriculum. I only recited a limited number of
Surahs which are in my Qur'an curriculum. Will I receive the reward of reciting the entire
Qur'an although I recited just a number of Surahs during the afternoon?

(Part No. 3; Page No. 77)

A: the reward of reciting the Qur'an is great, whether you recite the whole Qur'an or not. Allah will
reward you however according to the portions you recite, be it during the day or night.

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Fatwa no. 13408

Q: Is it true that anyone who does not recite the entire Qur'an over the course of 30
days is considered among those who have abandoned the Qur'an?

A: It is permissible for a Muslim to recite as much as they can from the Qur'an, as Allah (Exalted be
He) states: And I am commanded to be from among the Muslims (those who submit to Allah in

Islam). ) ('And that I should recite the Qur'an It is also permissible to recite the whole Qur'an in less

than 30 days as the Salaf (righteous predecessors) would do. However, anyone who recites the
whole Qur'an in more than a month is not considered among those who abandon the Qur'an.

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and Companions!

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The first question of Fatwa no. 11491

Q 1: Is it permissible to recite the entire Qur'an in less than three days?

A: It is permissible to recite the whole Qur'an in less than three days, if it is recited

(Part No. 3; Page No. 78)

according to the Shar"i (Islarnically lawful) prescription. However, it is better to complete the
recitation of the Qur'an in more than three days. It is confirmed that the Prophet (peace be upon
him) said to "Abdullah ibn "Aimr ibn A I- "As (may Allah be pleased with them both), "Recite the

whole Qur'an in one month's time." I said: "But I have power (to do more than that)." We kept
arguing until he (peace be upon him) said: "Then finish the recitation of the Qur'an in seven days,
and do not finish it in less than this period." I said, "I have power (to do more than that)." He said,
"Recite it in three days, for anyone who finishes the recitation of the Qur'an in less than three days
does not understand it." (Agreed upon by Al-Bukhari and Muslim, and the wording is of Abu Dawud)

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The first question of Fatwa no. 18611

Q 1: I read in Ibn Qudamah's book "Mukhtasar Minhaj Al-Qasidin" that Amir Al-Mu J minin
(The Commander of the Believers), ^Uthman ibn ^Affan, used to recite the whole Qui* 'an
in one Rak x ah (unit of Prayer). It also states that Imam Al-ShafTi used to complete the
recitation of the whole Qur'an twice a day. Furthermore, I have read that the Messenger
of Allah (peace be upon him) did not allow Abdullah ibn x Amr ibn Al-^As to complete the
recitation of the Qur'an in less than three days. Are these narrations authentic?

(Part No. 3; Page No. 79)

A: It is confirmed that the Prophet (peace be upon him) forbade reciting the whole Qur'an in less
than seven, five or three nights. It is related that some of the Salaf (righteous predecessors) used to
finish the recitation of the whole Qur'an in less than that, and scholars hold different views regarding
the prohibition. Al-Nawawi (may Allah be merciful with him) said, "It depends on the person. It is
permissible for anyone who has a good understanding and intellect to finish the recitation during the
period that allows them to contemplate the Qur'an and reflect upon its meanings. The same applies
to those who have knowledge such as scholars and those responsible for Islamic and public affairs of
Muslims. It is permissible for them to finish the recitation of the Qur'an during the period that does
not hinder understanding it. However, anyone else who does not have as much knowledge, it is
better for them to increase the period of recitation as much as they can without becoming bored or
reciting hastily without understanding".

Other scholars consider the prohibition refers to making it a habit of reciting the whole Qur'an in less
than three days. Al-Hafizh Ibn Rajab (may Allah be merciful with him) said, "The prohibition refers to
continuously reciting the whole Qur'an in less than three days. As for blessed times, such as during
Ramadan and especially the nights when Laylat-ul-Qadr (the Night of Decree) is sought, and blessed
places such as Makkah for those who enter it other than its residents, it is desirable to recite as much
Qur'an as possible to benefit from the time and place. This is the opinion adopted by Imam Ahmad,
Ishaq and other Imams (founders of a School of Jurisprudence). It is also supported by the conduct
of other scholars".

(Part No. 3; Page No. 80)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 10351

Q: when reciting the Qur'an outside Prayer, is it better to recite it loudly or secretly?

A: When reciting the Qur'an outside Prayer; if audible recitation will not disturb others, it is up to the
person to consider which is best for thern; audible or inaudible recitation so they may gain
understanding and contemplation of the meaning of the Noble Qur'an.

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and Companions!

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The second question of Fatwa no. 10740

Q2: During the school year and exams, I find no time to recite the Qur'an. This makes me
very unhappy because I am aware of the bad consequences of this. Even when I have
time, the devil tempts me to get involved in worldly matters.

(Part No. 3; Page No. 81)

It should be noted that I recite the Qur'an regularly during Ramadan. I seek your
guidance, may Allah bless you. I would like to know the steps I should take to please
Allah (may He be Praised and Exalted). May Allah reward you in this world and in the
Hereafter for what you do for us and all the believers.

A: A Muslim should be keen on reciting the Qur'an during rarnadan and other months as well. One
should contemplate, understand, and act upon its meanings as much as they can according to the
Statement of Allah (Exalted be He): So keep your duty to Allah and fear Him as much as you can)

and according to the statement of the Prophet (peace be upon him): When I command you to do

anything, do of it as much as you possibly can.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rman

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"Abdullah ibn Baz

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The fifth, sixth, and eighth questions of Fatwa no. 9328

Q 5: When a person comes to the Masjid (mosque) before Adhan (call to Prayer), offers
the obligatory Salah (prayer), sits to recite the Qur'an and the Mu'adhin (a caller for
prayer) calls for Salah while he is reciting; which is better to recite subvocally while the
Mu'adhin calls for prayer until he ends the fourth time of Takbir (saying: "Allahu Akbar"
i.e. Allah is the Greatest) of the first part of Adhan, then he stops reciting and follows
the Mu'adhin

(Part No. 3; Page No. 82)

from the beginning except when the Mu'adhin says: "Hay x Ala Al-Salah" and "Hay ^Ala
Al-Falah". He would then follow the Mu'adhin until he completes Adhan to get the two
rewards: the reward of following the Mu'adhin and that of the recitation done at the
beginning of Adhan? or should a person follow the Mu'adhin in Adhan and stop
recitation?

A: It is an act of Sunnah to stop recitation and repeat after the Mu'adhin word by word. The Prophet
(peace be upon hirn) says: "When you hear the Mu'adhin, repeat what he says" (Agreed upon by
Bukhari and Muslim).

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Q: Thanks and praise are due to Allah Who helps a person continue to recite the Qur'an
and most times a person may read all of the Qur'an every week or every two weeks.
However, if a person concludes reading the Qur'an on Tuesday or Thursday, they stop at
the Al-lvuTawwidhatayn (two last Surahs of the Qur'an) and begin with surah Al-Fatihah
and Al-Baqarah. Then, on the night of Friday (i.e. Thursday night) after Maghrib (Sunset)
Prayer they read AMVUTawwidhatayn and say the supplication of concluding reading the
Glorious Qur'an so as to obtain the virtues of Thursday and the night of Friday and, if
Allah wills and with His Mercy, the supplication of the Angles on the night of Friday as
related in the Hadith. The question now is: What about delaying concluding reading the
Qur'an until Thursdays and Fridays? Is it an act of Bid ah (innovation in religion) and are
a person's intentions and Ijtihad (juristic effort to infer expert legal rulings) null and
void? Answer me,

(Part No. 3; Page No. 83)

may Allah reward you with the best of this world and the blessings of the Hereafter!

A: The act of Sunnah in this case is to conclude reading the Qur'an and not delay reading Ah
Mu "awwidhatayn to Friday or any other day. So, he should conclude his reading until he reaches the
last Surah of the Qur'an then he can invoke Allah with the supplications included in the Qur'an after
praising Allah and His Messenger (peace be upon him). This is correspondent to the way of Salaf
(Righteous Predecessors -may Allah confer mercy upon them). Then, he starts again from Al-Fatihah
and so on.

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Q 8: If a Muslim enters the Masjid (mosque) and offers Tahiyyat-ul-Masjid (two-unit-
Prayer to greet the mosque), and then finds, near his right or left side, a man reciting
the Qur'an; should he greet him or not? He fears disturbing the reciter by greeting him
and thus committing a sin. Yet, if he does not greet him, the latter may harbor ill feelings.
The Prophet (peace be upon him) said, Spread the greeting 'Al-Salarnu alaykurn (Peace be unto

you) J among you. as related in the Hadith. The reciter may not know that the person has

not greeted him out of fear of disturbing him. So, which is better; to greet the reciter at
once or wait until the Iqamah (call to start the Prayer) is called? May Allah reward you
with the best of this world and the Hereafter, and may He extend your life! Amen.

A: The Sunnah practice (whatever is reported from the Prophet) is to greet the reciter at once,
according to what is mentioned in the Sahih (authentic) Hadith talking about the merit of greeting and
shaking hands with Muslims upon meeting them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 84)

The second question of Fatwa no. 19596

Q 2: I heard from seekers of Islamic knowledge that anyone who recites the Qur J an
without knowing its Tafsir (explanation/exegesis) is a sinner. Your Eminence, what is
your opinion concerning this, given that I do not know Tafsir?

A: Reciting the Qur'an, even without understanding its meaning, is considered of the righteous deeds
which are rewarded. However, when the Muslim reflects upon what he recites and thinks deeply
about the meanings of Allah's Words, his reward is greater and he is going to be more affected by it.
The claim of the said person is a clear fault from which he should repent to Allah (Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdorn of Saudi Arabia

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The second question of Fatwa no. 15856

Q 2: is the reward for reciting the Qur'an and Dhikr (Remembrance of Allah) based on
contemplating it or just on recitation without understanding or contemplation?

A: Reciting the Qur'an along with contemplating it is greater in reward, for this combines a reward
for recitation and a reward for contemplation. Allah (Exalted be He) says, that they may ponder over

its Verses When a Muslim recites it without understanding or contemplating its meaning, he will get

a reward for the recitation. The Prophet (peace be upon him) says,

(Part No. 3; Page No. 85)

Anyone who recites a letter from the Book of Allah will receive a Hasanah (good deed), and the
Hasanah is multiplied by ten.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 20624

Q: I am a sick man and I had a stroke that left me with a speech defect. I find difficulty in
pronouncing the letters of the Qur'an and sometimes the meaning changes. Therefore, i
recite without pronouncing it out loud for fear of mispronunciation. Am I to be blamed for
mispronunciation that results from speech defects?

A: You can recite the Qur'an according to your ability for Allah (Exalted be He) says. So keep your
duty to Allah and fear Hirn as much as you can The Prophet (peace be upon hirn) says in the Sahih
(authentic) Hadithj

(Part No. 3; Page No. 86)

And anyone who falters while reciting the Qur'an, and finds it difficult for hirn, will have a double
reward.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 14229

Q 2: What is the ruling on listening to the Qur'an while working?

A: It is permissible to listen to the Qur'an while working.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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man

"Abdul-Razzaq "Afify

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Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 10530

Q 2: sometimes, I am busy at work and I want to listen to the Qur'an
(Part No. 3; Page No. 87)

instead of listening to songs. Is it permissible for me to listen to the Qur'an while
working, although I will not be attentively listening to it? Or should I only listen to it when
I have time dedicated to listening to the Ayahs (Qur'anic verses)?

A: Allah (Great is His Praise) has ordered Muslims to listen attentively to the Qur'an when it is
recited. So, when the Qur'an is recited, listen to it, and be silent that you may receive mercy, [i.e.

during the compulsory congregational prayers when the Imam (of a mosque) is leading the prayer
(except Surat Al-Fatihah), and also when he is delivering the Friday-prayer Khutbah]. (Tafsir At-
Tabari).) Thus, Muslims are required to listen to the Qur'an attentively and contemplate its meanings

as much as they can to attain the good.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rman

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of Scholarly Research and lfta r

Fatwa no. 11241

Q 1: In my workplace, I listen to Qur'an tapes and make Khatmah (completing of one
reading of the whole Qur'an) in ten days. Will the reward be equivalent to the tenfold
reward given to a person who makes Khatmah through reciting from the Mus-haf (Arabic
Qur'an)?

A: The reward mentioned in the Hadith narrated on the authority of "Abdullah ibn Mas "ud (may

(Part No. 3; Page No. 88)

Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Anyone who

recites a letter from the Book of Allah will receive one Hasanah (good deed) for it and the Hasanah is
recorded as ten times its like. I do not say that 'A I if Lam Mim 1 is a letter but 'A I if is a letter, 'Lam' is
a letter , and 'Mim' is a letter. Related by Al-Tirrnidhy. This is the reward of anyone who recites the

Qur'an.

Allah (Glorified and Exalted be He) knows the reward of listening to the Qur'an. Great reward is
hoped for anyone who listens to the Qur'an and acts according to it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Member

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rman

"Abdullah ibn Ghudayyan

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■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 20355

Q 2: Allah (Exalted be He) states: So, when the Qur'an is recited, listen to it, and be silent that

you may receive rnercy. [i.e. during the compulsory congregational prayers when the Imam (of a
mosque) is leading the prayer (except Surat Al-Fatihah), and also when he is delivering the Friday-
prayer Khutbah]. (Tafsir At-Tabari). Does the command to listen to Qur'an in this Ayah

(Qur'anic verse) imply obligation or encouragement?

A: It is legislated for every Muslim that when hearing the Qur'an outside the Salah (Prayer) to listen
to it and be silent in order to receive the mercy of Allah (Glorified be He) and to be aware of the
admonitions from the Qur'an as Allah (Exalted be He) states: So, when the Qur'an is recited, listen

to it, and be silent that you may receive mercy, [i.e. during the compulsory congregational prayers
when the Imam (of a mosque) is leading the prayer (except SQrat Al-Fatihah), and also when he is
delivering the Friday-prayer Khutbah]. (Tafsir At-Tabari). A Muslim must not abandon

(Part No. 3; Page No. 89)

listening to the Qur'an and busying one's self with other things while one is able to listen to it. Doing
so deliberately exposes one to being described as one who has the characteristics of Kafirs
(disbelievers) whom Allah (Glorified be He) mentions their turning away from the Qur'an saying:
<Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome."}

However, while in Salah it is Wajib (obligatory) on a Ma'mum (a person being led by an Imam in
Prayer) to listen and be silent when the Imam (the one who leads congregational Prayer) recites
Qur'an in the Jahri Salah (Prayer recited out loud), in Jurmu'ah (Friday) Prayer, during Khutbah
(sermon), in the Two "Eid Prayers, etc. Evidence for this is the Ayah mentioned above and the Hadith
that is related by Imam Muslim in his Sahih (authentic) Book of Hadith on the authority of Abu Musa
A I- Ash "an (may Allah be pleased with him) who said that the Messenger of Allah (peace be upon
him) stated: Imam is appointed only to be followed; so when he recites takbir, you should also

recite that, and when he recites (the Qur'an), keep silent. It is noteworthy to mention that Ashab-ul-

Sunan (authors of Hadith compilations classified by jurisprudential themes) related a Hadith similar to
it on the authority of Abu Hurayrah (may Allah be pleased with him). However, a Ma'mum must recite
Surah Al-Fatihah in the Jahri Salah even if the Imam is reciting Qur'an for it is Wajib on the Imam,
Ma'mum, and Munfarid (a person who performs Prayer alone) to recite Al-Fatihah. This is proven by
a Sahih Hadith that is reported from the Prophet (peace be upon him) who stated: The prayer of

whoever does not recite Surah Al-Fatihah is invalid. The generality of this Ayah is made specific by

this Hadith and the Hadith quoted earlier for the obligation of listening to the recitation of the Imam.
This is a way of reconciling between the Sahih established proofs as it is also narrated by "Ubadah
ibn Al-Samit (may Allah be pleased with him) that he said: We were behind the Messenger of Allah

(peace be upon him) at the Fajr (Dawn) Prayer, and he recited (the passage), but the recitation
became difficult for him.

(Part No. 3; Page No. 90)

Then when he finished, he said: 'Perhaps you recite behind your imam?' We replied: 'Yes, it is so'

He said: 'Do not do so except when it is Fatihat al-Kitab 'Surah Al-Fatihah 1 for he who does not recite
it is not credited with having prayed'. (Related by Al-Irnarn Ahrnad, Al-Tirrnidhi, and Abu Dawud with

a good chain of narrators).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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ngdorn of Saudi Arabia

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The second question of Fatwa no. 17775

Q 2: Thanks to Allah, I recite the Qur'an daily. When I have free time, I listen to the
Qur'an recited by my favorite reciters; will I be rewarded for listening to it? will those
who recite or hear the Qur'an without understanding its meanings be rewarded? Define
and exemplify the types of the Qur'anic recitation?

A: Reciting and listening to the Glorious Qur'an are permissible and rewarded but recitation is better
than listening. Moreover recitation with reflection and contemplation is better than that without
them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 91)

The fifth question of Fatwa no. 21139

Q 5: does an unlettered person who hears the Qur'an from the radio get the same
reward of the reciter?

A: Reciting and hearing the Qur'an are among the duties of believers in this world and they are of
the best acts of worship. Many Ayahs and Hadith exhort Muslims to either recite the Qur'an
themselves or listen to it being recited by others. A person may listen to the Qur'an from a reciter,
radio broadcasting, or a recorded tape. All these forms of listening are rewarded. The listener should
reflect and be humble at listening to the Qur'an and act accordingly. This is the main goal of
revealing the Qur'an, not just listening as many people do. Allah is the One Who is sought for help.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13451

Q: Is it permissible for me to recite the Qur'an while people are not listening. Some
Muslims say, "Do not raise your voice while reciting the Qur'an for we do not listen to
you and thus you commit a sin." Is their saying right and what should I do concerning
this? Do I commit a sin?

(Part No. 3; Page No. 92)

A: The Glorious Qur'an is the best Dhikr (Remembrance of Allah) for it is the Word of Allah (Glorified
and Exalted be He). Allah commands us to recite the Qur'an, listen to it, contemplate it and act
according to it. However, if the people around do not listen to the Qur'an due to any reason while
being recited, it will not be permissible for the reciter to raise his voice when reciting the Qur'an. This
is because raising one's voice with recitation while those around are not paying attention does not
achieve any benefit.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

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ngdorn of Saudi Arabia

of Scholarly Research and Ifta r

Fatwa no. 18689

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To
commence:

The Permanent Committee for Scholarly Research and Ifta" has reviewed the letter
submitted to the General Mufti from his Excellency, the director of the Islamic University
in Madinah no. 301 on 18/1/1417 A.H. and referred to the Committee by the Secretariat
General of the Council of Senior Scholars no. 626 on 29/1/1417 A.H. The question is as
follows:

Attached to the letter a query sent by Al-Nu^man ibn Abdullah Zubayr about a
recitation of the Qur'an according to Warsh style, that he heard an Imam reading in the
Masjid of the University. He attributed to your Eminence a comment on some Qira J at
(recitation styles)

(Part No. 3; Page No. 93)

that states: "In lectures, Salahs and people's gatherings, the reciter should read the
Qur'an in the recitation style of Hafs. It is enough for the person to learn the art of
Qira J at in educational institutions, circles of the Qur'an or the like."

The issue was referred to the Dean of the Student Affairs Dr. ^Awad ibn Ahmad Sultan
Al-Shihry with his comments attached to it. I wish your Eminence will read this and give
us your point of view.

A: After the Committee studied the query, it gave the following answer:

It is not permissible for the Imam of the Masjid or the reciter to recite the Qur'an in Salah or people's
gatherings except in the common recitation style that people know in the relevant locality, whether
people of that locality read the Qur'an according to Hafs, Warsh, Qalun or any other recitation style
transmitted by Tawatur (a significant number of narrators whose agreement upon a lie is
impossible). That is to avoid distracting and confusing the common people. However, if a man recites
the Qur'an in one of the various recitation styles when he is alone or in circles of knowledge for the
purpose of learning and teaching this art, it will be good and enough.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 3; Page No. 94)

The third question of Fatwa no. 16499

Q 3: should a person who recites from the middle of a surah say Basmalah i.e. Bismillahi
Al-Rahman Al-Rahim (in the name of Allah, Most Gracious, Most Merciful) or just say:
Isti adhah i.e. A^udhu Billahi Min Al-Shaytan Al-Rajim (I seek refuge with Allah from the
outcast Satan)?

A: Anyone who recites the Qur'an beginning with the middle of a Surah should start with Isti "adhah
and recite without Basrnalah. Allah, the Exalted, says, So when you want to recite the Qur'an, seek

refuge with Allah from Shaitan (Satan), the outcast (the cursed one).}

As for a person who recites from the beginning of a Surah, he should say Isti "adhah and Basmalah
except in the beginning of Surah Al-Tawbah where Basmalah should not be said.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 11843

Q 3: is it obligatory on me to recite the Qur'an according to the rules of Tajwid (recitation
of the Qur'an)?

A: Muslims should learn the book of Allah (Glorified and Exalted be He) from a knowledgeable person
who is acquainted with the correct way of reciting the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 95)

The second question of Fatwa no. 10616

Q 2: What is the ruling on making mistakes while reciting the Qur'an?

A: A Muslim has to do his best to recite the Qur'an in the best and right manner. However, it is
pardonable to make a mistake unwillingly while learning how to recite it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14469

Q 3: Is it not permissible to recite ayahs (Qur'anic verses) in a converse order? For
example, may I say, "And at the earth, how it was spread out? And at the mountains,
how they were firmly set? And at the heaven, how it was raised high? (They do not
believe)"

A: It is not permissible to recite the Qur'an in such a manner. Actually, Ayahs are divinely ordered
and thus one may not recite them in an order different from that of the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 96)

The fourth question of Fatwa no. 16021

Q 4: What is the opinion of Your Eminence regarding qira 'at (recitation style) Hadr
(reciting the qur'an rapidly yet following the rules) that is widespread in Saudi Arabia
and the melodious recitation that is widespread in Egypt and which is characterized by
protraction?

A: It is a prerequisite to recite the Qur'an in the proper and right way at a slow pace. It is also
recorn mended to recite it in a good voice. Actually, Hadr is a good style for reciting the Qur'an.
However, melodious and very slow paced recitation is not permissible as it resembles singing. In fact,
the Qur'an should be far above from being recited as such.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Fawzan

Al-Shaykh

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20258

Is it permissible to recite the Qur'an inversely in Salah (Prayer), outside Salah or when
memorizing the Qur'an?

A: It is not permitted to recite the Ayahs or the words of the Ayah of the Qur'an inverted; rather they
must be recited as ordered in words and place between other Ayahs as they are in the Glorious
Qur'an. The order of the Ayahs of the Qur'an is Tawqify (bound by a religious text and not amenable
to personal opinion) as related from Allah's Messenger (peace be upon him). The Sahabah
(Companions of the Prophet) , may Allah be pleased with them, received

(Part No. 3; Page No. 97)

the order of the Ayahs of the Noble Qur'an from Allah's Messenger (peace be upon him) and agreed
to that. Thus, it is not allowable to recite Ayahs of the Qur'an in a reversed order whether in Salah or
outside Salah.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Sometimes, an Ayah (Qur'anic verse) is very long. Is it permissible to pause before
ending the Ayah to take a breath while reciting in Salah (Prayer), elsewhere, or during
memorization?

A: There is no objection to pausing while reciting an Ayah to take a breath if there is a need for this,
whether this occurs during Salah or anywhere else. However, if the meaning of the Ayah is not
complete, or is disrupted because of this pause or because of beginning with what follows after this
pause, it is preferable to repeat a part of the Ayah which would complete its meaning.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 5042

Q 6: Is the form of DiTa 1 (supplication) upon completing the recitation of the Qur'an that
is ascribed to Ibn Taymiyyah valid? According to the Sunnah, what should be done upon
completing the recitation of the Noble Qur'an?

A: We know of no authentic foundation for ascribing this Du "a' to Shaykh-ul-Islarn Ibn Tayrniyyah.
Further more; we did not read it in any of his books. However, it is widely ascribed to hirn. There is
nothing wrong with it. It is also permissible for a Muslim to say other supplications, for there is no
evidence in respect of singling out a certain Du"a' to be said upon completing the recitation of the
Qur'an.

(Part No. 3; Page No. 98)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 13400

Q 1: upon completing reciting the entire Qur'an, I gather my family and say the known
supplication of concluding the recitation of the Qur'an while they say "Amen." After
finishing this collective supplication, each one supplicates to Allah for himself. Is this act
Mustahah (desirable), which I should keep doing or is it a BicTah (innovation in religion),
which I should leave? Should I say the supplication of concluding the recitation of the
Qur'an for myself only? Or should I give up the supplication of concluding the recitation of
the Qur'an and recite the Qur'an only?

Enlighten us with your Fatwa, may Allah reward you with the best!

A: Tha Glorious Qur'an is the best Dhikr (Remembrance of Allah) for it is the Word of Allah (Glorified
and Exalted be He). Allah commands us to recite the Qur'an, contemplate it and act according to it.
Supplicating to Allah after performing Dhikr makes it more likely for the invocations to be answered.
Many of the Salaf (the Righteous Predecessors) used to do this including Anas ibn Malik (may Allah
be pleased with him). Thus, there is no blame in gathering one's family and saying the supplications
as this makes it more likely for the invocations to be answered.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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Cha

rman

"Abdullah ibn Ghudayyan

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"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 99)

The fourth question of Fatwa no. 10494

Q 4: is it permissible for a Muslim not to memorize anything but Surah Al-Fatihah and Al-
Mu av/v/idhatayn (Surahs Al-Falaq and Al-Nas) without any attempt to memorize more
Surahs?

A: A Muslim should recite the Qur'an frequently with contemplation and act according to its
teachings. A Muslim should also memorize as much as he can of the Qur'an and then repeat
recitation of the memorized portion over and over in order not to forget it. Indeed, this contains great
benefit.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 13093

Q 2: I love to recite and memorize the Qur'an but whenever I remember Riya" (showing-
off ), I fear to commit it, so I stop memorizing for fear of that; could you kindly advise?

A: Seek Allah's help, be sincere to Allah, and start memorizing the Book of Allah without hesitation.
Resist and ward off the satanic insinuations, for they are tricks that drive people away from doing
good deeds.

(Part No. 3; Page No. 100)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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"Abdul-Razzaq "Afify

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Fatwa no. 15360

Q: What is the legal ruling on a Muslim youth who wants to memorize the Qur'an but can
not do it except in the following manner: he stays up late after performing Isha' (Night)
Prayer until Fajr (Dawn) Prayer, then he continues memorizing until nine o'clock and then
sleeps. Thus, he misses Zhuhr (Noon) congregational Prayer that he sometimes offers at
two or three o'clock in the afternoon or combines with x Asr (Afternoon) Prayer at the
time of the later one. As for the rest of the Salahs, he performs them in congregation
and never goes late. This manner of memorization had effective results, so he managed
to memorize sixteen Juz's (a Juz' represents 30th part of the Qur'an) during six months
only. He wants to continue until he completes the memorization of the Qur'an. I denied
his neglect of the congregational Zhuhr prayer and delaying it beyond its due time.
However, he argued that when he sleeps at night, he can not memorize during the
daytime as he is so preoccupied. Moreover, he says that his memorization is even better
when he performs Qiyam-ul-Layl (standing for optional Prayer at night) reciting the
memorized Surahs as well as performing Fajr prayer in congregation. He tried so many
times to memorize during the daytime but to no avail. He also said that he only resorted
to this method for the purpose of memorizing the Qur'an. We know that his intention is
good but what is the legal ruling in this regard?

A: Memorizing the Qur'an is a remarkable deed that is required from all Muslims in general and
(Part No. 3; Page No. 101)

from the seekers of knowledge in particular. Indeed, it is very easy for anyone who has a sincere
intention. As for what the questioner said that this Muslim youth stays up late to memorize the Qur'an
in addition to some hours of the day after which he sleeps and accordingly misses Zhuhr Prayer and
sometimes delays it until the time for "Asr Prayer is due, this is not permissible. He is only making
things harder for himself and neglects obligations i.e. performing Salah at its due time. Indeed,
memorizing the Qur'an is a recommended act and the obligations should not be overlooked for the
attainment of recommended acts. Instead, he may dedicate certain times during the night or daytime
in a way that does not conflict with the performance of the obligatory acts. Furthermore, staying up
the whole night is a Makruh (reprehensible) matter and contradictory to the Sunnah of the Prophet
(peace be upon him) who said. By Allah, I am more submissive to Allah and more afraid of Him than

you; yet, I do pray and sleep, I fast and break my fast and I also marry women. So anyone who does
not follow my tradition in religion is not from me (not one of my followers). (Agreed upon by Al-

Bukhari and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Salih Al-

"Abdul- "Aziz Al Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn "Abdullah

Fawzan

Shaykh

Ghudayyan

-Afify

ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16302

Q: I heard a Hadith reported from the Messenger (peace be upon him), which states
what means that anyone who memorizes the whole of the Ever-Glorious Qur'an shall
intercede with allah for seven people of their family. Is this a Sahih (authentic) or Da x if
(weak) Hadith?

I heard such Hadith from an Imam (the one who leads congregational Prayer) in a Masjid
(mosque). This urged me

(Part No. 3; Page No. 102)

to memorize the Qur'an, due to the death of a dear person, hoping that Allah would avail
us of what He has taught us. Allah is the One Who guides to the Straight Path. Please
guide me in this regard. May Allah reward you with the best!

A: This is a Hadith Marfu ' (a Hadith narrated from the Prophet with a connected or disconnected
chain of narration) reported on the authority of "Aly ibn Abu Talib (may Allah be pleased with him)
and reads as follows: "Anyone who recites and memorizes the Qur'an and regards what it makes

lawful as lawful and its unlawful as forbidden (i.e. they act according to it), Allah will admit them into
Jannah (Paradise) and will accept their intercession on behalf of ten such persons of their family who
are doomed to enter the Fire." (Related by Ahmad in his Musnad (Hadith compilation), Al-Tirmidhy,

and Ibn Majah)

The source of its Sanad (chain of narrators) according to them is Abu "Ulnar ibn Sulayrnan, the
reciter of the Qur'an and the scholar of "Asim. However, he is Matruk (a narrator whose Hadith
transmission was discarded due to unreliability) although he is a leading scholar in the science of
Qira'at (recitation styles). Thus, this Hadith is not authentically reported from the Prophet (peace be
upon him).

There are many texts of the Sunnah that are Sahih and are authentically reported from the Prophet
(peace be upon him) with regard to the merits of the Ever-Glorious Qur'an and of reciting it, the
great rewards which Allah (Exalted be He) has promised for those who recite it, and the etiquettes of
its recitation. Many scholars wrote several books about this subject. May Allah make us of the
memorizers of the Qur'an who abide by its teachings! Amen.

(Part No. 3; Page No. 103)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 16107

Q: which is better; to listen to the Qur'an or to recite it? What is the ruling in this
regard?

A: Both reciting the Ever-Glorious Qur'an and listening to it are of the good deeds. The Prophet
(peace be upon hirn) heard the Qur'an from Ibn Mas"ud and others. However , reciting the Ever-
Glorious Qur'an is greater , for the Prophet (peace be upon hirn) said: Anyone who recites a letter

from the Book of Allah will receive a Hasanah (good deed), and the Hasanah is multiplied by ten. I do
not say that Alif-Lam-Mim is (considered as) a letter, rather Alif is a letter. Lam is a letter, and Mim is
a letter. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

v Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18849

Q 1: is it Fard (obligatory) to memorize the Ever-Glorious Qur'an?

A: Memorizing the Ever-Glorious Qur'an is a collective obligation. It is not obligatory upon every
individual in the Urnrnah (Muslim nation) to memorize it. However, memorizing the Qur'an is one of
the best deeds that draw a person closer to Allah. In addition, it is greatly rewarded provided that the
Muslim acts upon its rulings and abides by its Hudud (limits).

(Part No. 3; Page No. 184)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18413

Q 2: I hope I could memorize the Ever-Glorious Qur'an; hut I can not because I have
many problems so I do not have time for reciting; what should I do?

A: allah (Exalted be He) has made easy the means that help memorizing His Ever-Glorious Qur'an, so
you should follow such means. The best means is to learn the Qur'an at the hands of one of the
trustworthy scholars, who can instruct you, correct your mistakes and point out the meaning to you.
We advise you to recite the Qur'an as much as possible, for this entails a great reward and guides
you to all goodness, as Allah (Glorified be He) says, Verily, this Qur'an guides to that which is most

just and right)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 105)

The first question of Fatwa no. 19756

Q 1: Some young men and I have started to memorize the Qur'an, but some of us do this
without knowing the rules of Tartil (slow recitation of the Qur'an) or the Tafsir
(explanation/exegesis of the meanings of the Qur'an). Is this act permissible?

A: Muslims are required to memorize the Qur'an in a way that is free from Lahn (incorrect recitation
due to mispronunciation of letters or grammatical mistakes). However memorizing the Qur'an
according to the rules of Tajwid (art of Qur'anic recitation) is recommended, if possible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21674

Q2: What is your advise in order for us to remember what we have unfortunately
forgotten of the Qur'an due to preoccupation with worldly affairs? is the reward of
listening to the Qur'an on a cassette player equal to the reward of reciting it oneself?

First: One of the most important means that helps in memorizing the Qur'an is repetition of the
sections of the Qur'an, studying thern, reciting them often, invoking Allah (Glorified be He) to help one
do this, and doing good deeds and abandoning sin.

Second: Listening to the Qur'an, whether from someone reciting it or from recorded tapes,

(Part No. 3; Page No. 106)

brings the person a great reward, but reciting it oneself is greater in reward.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19282

Q 4: One of my teachers advised me not to get engaged in memorizing the Qur'an
without having a shaykh in order to avoid making mistakes. Is this true?

A: It is better to learn and memorize the Qur'an at the hand of a good reciter who can recite well if
this is possible and if it is not you should try to recite the Qur'an in the way you are able because of
Allah's Saying: Allah burdens not a person beyond his scope. The Prophet (peace be upon him)

said: "The person who recites the Qur'an with difficulty and falters in it shall have a double

reward.")

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 107)

Fatwa no. 20279

Q: I am a teacher of Qur'an in a circle for memorizing the Qur'an in a Masjid (mosque) in
Makkah Al-Mukarramah. I have a question which I wish your Eminence to send its answer
to the Islamic Propagation Office in Makkah Al-Mukarramah. The question is: i teach
children the short Surahs (Qur'anic Chapter) of the Qur'an. They say what they
memorize from memory in the following order; Surah Al-Nas then Surah Al-Falaq then
Surah Al-Ikhlas and so on until Surah Al-Duha for example. Is there any blame in reading
the Qur'an according to this order?

A: There is no harm in doing so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 17115

Q 2: When I recite Ayat-ul-Kursi (the Qur J anic Verse of Allah's Chair, Surah Al-Baqarah,
2:255), should I stop at Allah's statement: And He is the Most High, the Most Great or

should I recite the following Ayah (Qur'anic verse) of There is no compulsion in religion, to

its end?

A: Ayat-ul-Kursi is only Allah's statement: Allah! La ilaha ilia Huwa (none has the right to be

worshipped but He), Al-Hayyul-Cjayyum (the Ever Living, the One Who sustains and protects all that
exists).

(Part No. 3; Page No. 108)

to the end of the Ayah which is Allah's statement: And He is the Most High, the Most Great.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 13012

Q 2: the people in charge of Qur'an memorization lessons at a charitable school give
prizes as incentives. They reward the students with tapes of scholars' lectures or Mus-
haf (Arabic Qur'an) to encourage them to memorize the Qur'an. What is the ruling on
such gifts? It is worth mentioning that some people claim that students only memorize
the Qur'an for the sake of gaining these prizes, and this leads to not being sincere to
Allah with regard to their intention. Please advise, may Allah reward you the best!

A: It is permissible to offer monetary prizes to students to encourage them to memorize the Qur'an.
However, the students' attention should be directed to the necessity of having sincere intentions with
regard to memorizing the Qur'an and then they can think of the prizes. Accordingly, receiving these
gifts should not be the reason for memorizing the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 109)

The first question of Fatwa no. 11837

Q 1: I memorized the entire Qur'an when I was 9 years old. I learned its Tajwid (art of
Qur'anic recitation) and rulings and reciting it continuously. Then, after a long period of
negligence, I forgot many portions of it. Allah blessed me with a job here and I was able
to perform Hajj. Upon my return, I started memorizing the Qur'an again. All praise be to
Allah, I am about to finish memorizing half of the Qur'an with Tajwid. Will I incur a sin for
the period during which I was negligent of the Qur'an?

A: If the reality is as you mentioned, there is no harm on you.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16855

Q 3: I had memorized some Surahs (Qur'anic chapters), but after a while I became busy
and forgot some of them. I try hard not to forget but in vain.

I read the Hadith where the Prophet (peace be upon him) stated, "The gravest sin of my

people is forgetting the Qur'an." In addition, one of the Muslim scholars said that memorizing

one Surah or one Ayah (Qur'anic verse) and forgetting it is a major sin. What is the
degree of authenticity of the previous Hadith? Am I excused or not?

(Part No. 3; Page No. 110)

A: we know of no evidence supporting the authenticity of this Hadith mentioned in the question
threatening those who forget the Qur'an or parts of it or relating it from the Prophet (peace be upon
him). Yet, it is necessary to revise the Qur'an regularly and recite it often, for the Prophet (peace be
upon him) encouraged and exhorted doing this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 13405

Q 2: I wanted to work at a Masjid (mosque) to teach children memorization of the
Qur'an. I urged the parents and they did send their children. The problem is that my
mother reproached me saying I have nothing to do with others as long as I offer my
prayers and rely on Allah. She asked me to leave other people's children alone. So I
explained to her the great reward of teaching the Qur'an, but she was not convinced.
She asked me why I wanted to sit with young children and be seen with them giving
people reason to laugh at me. She said that people will go around saying I was sitting
with the children of so-and-so. What should I do? Please enlighten me, and may Allah
enlighten you!

A: teaching the Glorious Qur'an to children in the Masjid is a noble deed and you should be praised
for doing it. It is confirmed that the Prophet (peace be upon hirn) stated, "The best among you are

those who learn the Qur'an and teach it."} So continue your efforts to teach children having a sincere

intention. Try to convince your mother by talking kindly and leniently to her telling her about the
excellence of what you are doing.

(Part No. 3; Page No. Ill)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14586

Q 2: I work at Al-Sahara" School where we teach the Qur'an to children in return for
fees. Is it permissible to take fees in return for teaching the Qur'an beside other
subjects such as math, history, etc.? I teach the Qur'an without Tajwid (art of Qur'anic
recitation), is this permissible? Please, advise us.

A: It is permissible to take fees for teaching the Qur'an besides the other subjects.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 20108

Q 2: Some of my neighbors send their children to me to have them memorize the Qur'an.
Though I do not ask them, they give me some money as a kind of help. I refuse to take it,

(Part No. 3; Page No. 112)

but they insist I take it saying that it is only a gift. I truly seek the reward of Allah, but
they send the money with their children as a fixed salary even though I do not ask them
to do so. Could you please tell me what the ruling on this is? May Allah reward you.

A: The basic ruling is that it is permissible to receive a fee for teaching the Qur'an. This is because
of the generality of the Hadith of the Prophet (peace be upon hirn): You are most entitled to take

wages for availing others of Qur'an. (Related by Al-Bukhari in his Sahih 'authentic' Book of Hadith).

Accord ingly, it is permissible for you to accept the money which is given to you by the guardians of
the children as a sort of a gift for teaching and helping the children memorize the Qur'an. Doing so
will not deprive you of the abundant and great reward of Allah for your concerned efforts, so long as
you have a faithful intention to act sincerely in the cause of Allah (Exalted be He) and are keen to
teach the children virtuous manners.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16149

Q 2: is it permissible for a Qur'an teacher to stipulate certain fees for his job?

A: It is permissible for a Qur'an teacher to take money in return for teaching others the Qur'an,
especially when he is in need. The Prophet (peace be upon him) said: "Verily, the most worthy (job)

in return for which you can take money is (teaching)
(Part No. 3; Page No. 113)

the Book of Allah.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20305

Q 1: Here in Pakistan, in Deir city, some people go from one house to another to recite
Qur'an on the 23rd night of Ramadan. They especially recite Surahs (Chapter of the
Qur'an) Ya-Sin, Al- x Ankabut, and Ta-Ha in return for a sum of money. What is the ruling
on this matter?

A: This is an act of Bid "ah (innovation in religion) that has no origin in the Qur'an and the Sunnah. It
is obligatory to quit it and warn people against it. The Prophet (peace be upon hirn) said. Anyone

who does an action which is not in accordance with this matter of ours (Islam), will have it rejected. )

and : lEvery novelty (introduced to religion) is a Bid "ah and every Bid "ah is an error. Related by

Muslim in his Sahih book of Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 14409

Q 2: What is the ruling on taking money in return for reciting the Qur'an? Is there a
special event that falls due on the fortieth day or one year following the death of a
person as people in Egypt believe? Was this common

(Part No. 3; Page No. 114)

in the era of the Prophet (peace be upon him) or was it introduced by the later
generations?

A: reciting the Qur'an for the souls of the dead or reciting it in the graves or hiring someone to recite
it is an act of Bid "ah (innovation in religion) and is not permissible. Neither the Prophet (peace be
upon him) nor his Companions did so. It was authentically narrated that the Prophet (peace be upon
him) used to extend Salam and ask forgiveness for the dead, and Muslims are commanded to imitate
him. The Prophet (peace be upon him) said. Do not make your houses graves, for verily Satan flees

from the house in which Surah Al-Baqarah is recited. This Hadith signifies that Qur'an should not be

recited in the graves. Similarly, people's gathering to visit the graves following forty days or one year
after someone's death is also an act of Bid "ah that has no origin in the Islamic Shari "ah. In fact, this
habit took place at the time when the Ummah (Muslim nation) was ignorant and weak.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18224

Q 3: In Morocco, most of the memorizers of the Qur'an say supplications in behalf of
some people

(Part No. 3; Page No. 115)

in return for a sum of money. They may also recite the Qur'an in behalf of the dead and
on occasions, such as wedding ceremonies, in return for money. Moreover, the number
of supplications and Ayahs they say and recite depends on the money they receive.
What advice should be given to these people? Indeed, they have gone astray and have
led others astray, for on some occasions Dhikr (Remembrance of Allah) may be combined
with the beating of drums and the playing of pipes. What is the ruling on those who
invite them to attend their weddings?

A: It is not permissible to recite the Qur'an in return for a payment and have this as a profession.
This is because recitation of the Qur'an is an act of worship and a pious act that brings the person
closer to Allah (Exalted be He). Acts of worship are not to be a means for obtaining worldly gains.
Allah (Exalted be He) says: Whosoever desires the life of the world and its glitter, to them We shall

pay in full (the wages of) their deeds therein, and they will have no diminution there in. MThey are

those for whom there is nothing in the Hereafter but Fire In addition, it is not permissible to combine

Dhikr with the sounds of Duff (a tambourine- 1 ike instrument without bells), musical instruments, and
pipes since this involves disparagement of Dhikr and combing it with forbidden matters. Such habits
are ascribed to the Sufis who have gone astray from the right path.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 3; Page No. 116)

Fatwa no. 20853

Q: I am a Qur'an reciter and I participate in evening shows during Ramadan. The fee that
I receive is not more than twenty Egyptian pounds for one show, including the expenses
of the speaker. However, one of my colleagues told me that the recitation that I do is
Haram (prohibited) and accordingly the fee that I receive is Haram. He quoted the Hadith
of the Prophet (peace be upon him): Recite the Qur'an and do not ask for worldly benefits

through it, and do not make it as a way of earning your living in support of his view.

- What is the ruling on this?

- Is the Hadith referred to above Sahih (authentic)?

- What is the ruling on reciting on condition that one receives a certain fee?

- What is the ruling on reciting Qur'an on evening shows which are held in Ramadan?

- Is the reciter considered sinful for participating in such shows?

A: This act that you do is impermissible. This is because it is considered Bid "ah (innovation in
religion) and a way of helping others in sin and transgression. Moreover it is Haram to receive a fee
for reciting Qur'an on such shows of Bid "ah, or on behalf of deceased people.

(Part No. 3; Page No. 117)

As for the hadith in question Al-Hafizh in his Book Al-Fath declared it as being related by Ahmad, and
Abu Ya "la with a good chain of narrators.

Therefore, you must make Tawbah (repentance to Allah), give up reciting Qur'an in such shows, and
draw closer to Allah by reciting Qur'an in the Mashru" (Islamic legal) way. Verily, whoever leaves
something for sake of Allah; He (Exalted be He) will compensate them with something better than
what they left.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21039

Q 1: You advised us that saying "Sadaqa Allahu Al-^Azim" (Allah the Greatest is the Most
Truthful) at the end of recitation of the Qur'an is a Bid ah (innovation in religion) and
that it was not practiced at the time of the Prophet (peace he upon him). All this is clear;
may Allah reward you with the best. However, what about writing this phrase in the
Mushaf (Arabic Qur'an) which, we know, have been printed under the supervision of
learned scholars in religion and language? Did not they know that this phrase is written
in the end of the Mus-haf? We appreciate your advice. May Allah reward you with the
best!

A: The reference in religious matters is the evidence whether mentioned in the Qur'an or the Sunnah
(whatever is reported from the Prophet) directly or indirectly. As for the attempts of Ijtihad (juristic
effort to infer expert legal rulings) made by religious scholars in which they contradict clear evidence
of the Qur'an and Sunnah because of not knowing them or considering them unauthentic or
misinterpreting them or such reasons, they cannot be considered legal excuses for any person to
depart from authentic religious evidence and adopt those scholars' views. In fact, a person has to
accept religious evidence and ignore any other contradicting views, with all due respect to religious
scholars for whom we should make Du "a' (supplication) and whom we should avoid defaming. We
advise you to read the book

(Part No. 3; Page No. 118)

(Rafu Al-Malam "An Al-A'imah Al-A"lam) by Shayk-ul-Islam Ibn Taymiyyah (may Allah be merciful
with him). Accordingly, writing "Sadaqa Allahu A I- "Azim" at the end of the Mus-haf is a Bid "ah
introduced to religion and there is no origin for it Thus, this phrase has to be removed from the Mus-
haf if found in any of its copies.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 12568

Ql: Is recording the recitation of the Qur'an on cassette tapes lawful or not?

A: Recording Quran that is recited correctly without grammatical mistakes nor prolongation of vowels
that changes the meaning of the verses, is permissible whether the recitation is recorded on cassette
tapes like that of the Imams of the Sacred Masjid (mosque) in Makkah, and the recitations of Sheikh
Al-Hudhayfi, and Al-Husari. There is no harm in this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 16163

Q: Some education departments are asking about the possibility of tape-recording the
Noble Qur'an in an ascending order. This means to tape-record the Qur'an starting with

(Part No. 3; Page No. 119)

Al-Fatihah, since it is the opening chapter of the Qur'an, and then Surahs Al-Nas, Al-
Falaq, Al-Ikhlas, Al-Masad, Al-Nasr, Al-Kafirun, and so on until reaching Surah Al-
Baqarah. Each tape should include the curriculum of one class. This idea has originated
because of some teachers' concern to make the Qur'an available on tapes so that the
students would be able to listen to it during their leisure times. Another reason for this
idea is to enable the family to follow up their children's curricula (whenever they need
to), for they can then listen to the correct recitation accompanied by Tajwid (art of
Qur'anic recitation) and Tartil (slow recitation of the Qur'an), which also takes into
consideration the students' capabilities and readiness to learn. Respected shaykh, as
you may know, formal schools, Qur'an memorization centers, and the Halaqah (learning
circles) of shaykhs and scholars teach the Qur'an by starting with the short Surahs and
going on in an ascending order until Surah Al-Baqarah. We all memorized the Qur'an as
such and we never heard of an honorable scholar who objected to this teaching method.
However, while discussing this issue with some colleagues (may Allah reward them the
best), they objected and justified their point of view by stating that teaching the
Qur'anic Surahs in an ascending order is a self-imposed reality because this is more
beneficial for the students and because there is no other option. It is difficult, and almost
impossible, to start memorizing the Qur'an from its very beginning. On the other hand,
tape-recording the Qur'an is not necessary and the students' benefit is not dependable
on it. In fact, it is only a means to help them in their study. After many deliberations, we
thought of presenting the issue to Your Eminence

(Part No. 3; Page No. 120)

to tell us your opinion on the permissibility of tape-recording the curriculum of each class
in an ascending order because of the reasons already detailed. We regard these reasons
as the best means to enroot the love of Qur'an in the students and their families and
also to help them perfect its recitation and contemplate its meanings.

May Allah grant success to us all!

A: It is not permissible to tape-record the Qur'an in a reverse Surah order, by starting with Surah Al-
Nas and ending with Surah Al-Baqarah, because the Surahs were given the current order due to the
efforts exerted by the Sahabah (Companions of the Prophet (may Allah be pleased with them))
during the era of "Uthman (may Allah be pleased with him). Muslims have been using this order
since then, even when teaching the Qur'an to their children. This order is fixed and it will not change
even if we memorize the Qur'an starting with the short Surahs of the Mufassa I (the last 65-70
chapters of the Qur'an). Accordingly, tape-recording the Qur'an in a reverse order opposes what the
Sahabah and their successors used to do and may lead to other risks. It is, thus, obligatory to keep

the Qur'an in the same order of its Ayahs (Qur'anic verses) and Surahs, as passed from one Muslim
generation to another, whether when writing or tape-recording it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 16099

Q 6: A friend told me that anyone who reads the meanings of the Qur'an in English will
(Part No. 3; Page No. 121)
have no reward, is this true?

A: The Qur'an can only be recited in Arabic, the language in which it was revealed, because it is
miraculous and no other language has its equivalent vocabulary. There is nothing wrong with
translating the meanings of its words to those who need it and the translation shall take the same
ruling as Tafeir (explanation/exegesis of the meanings of the Qur'an).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 10825

Q 1: Is it permissible to punish those who do not follow the Qur'an?

A: The ruler should discipline them by what they legally deserve, according to the extent of their
neglecting to follow the Qur'an and Sunnah (whatever is reported from the Prophet).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul-

Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19588

Q: What is the ruling on some people who sway from right to left and backwards and
forwards whilst reciting the Qur'an? Please advise, may Allah reward you!

(Part No. 3; Page No. 122)

A: swaying whilst reciting the Qur'an is one of the habits which should be abandoned. It contradicts
the etiquettes required when reciting the Qur'an. When reciting or listening to the Qur'an, a person
should listen carefully and not play with things so that the listener and the reciter ponder over the
meanings of the Qur'an and their hearts be attuned to Allah (Glorified and Exalted be He). Scholars
mentioned that this is one of the habits of the Jews when reciting their Book and we are forbidden to
imitate them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 13445

Q 2: Is it permissible for Muslims to read the Injil (Gospel) to know how far it is distorted?

A: It is not permissible for a believer to read the Tawrah (Torah) and Injil., even though they were
distorted and changed and Allah (Glorified be He) has given Muslims what is best which is the Noble
Qur'an that has been preserved from any change or distortion. Moreover, the Shari "ah (Islamic law)
has abrogated all other earlier laws, and it is the perfect, the greatest, and the most useful to the
Servants of Allah. Allah (Exalted be He) states: This day, I have perfected your religion for you,

completed My Favour upon you, and have chosen for you Islam as your religion.

(Part No. 3; Page No. 123)

Allah (Glorified be He) addressed His Prophet (peace be upon him) stating: Then We have put you

(O Muhammad pl^ 3 oJLc all I ,jdL>) on a (plain) way of (Our) commandment [like the one which
We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)].
So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know
not. (Tafsir At-Tabari). It was authentically reported from the Prophet (peace be upon him) that he

saw "Umar ibn Al-Khattab holding some pages of the Tawrah. He, thus, became angry and said:
Are you doubtful regarding it (Islam) O Ibn Al-Khattab? By Him in Whose Hand is my life, I have

brought it to you plain and pure... By Him in Whose Hand is my life, if Musa (Moses) was alive he
would have followed me. (Related by Imam Ahmad in his Musnad (Hadith compilation)).

We, thus, advise you to increase your recitation of the Qur'an, take care of it, and act according to its
teachings, for it will definitely suffice you from reading the earlier books revealed by Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20703

Q 1: The Messenger of Allah (peace be upon him) said: "It would be said to the reciter of the

Qur'an, 'Recite and ascend; recite here as you did in the worldly life, for your position (in Paradise) is
determined by the last Ayah (Qur'anic verse) you recite."}

(Part No. 3; Page No. 124)

On the authority of *Aly ibn Abu Talib (may Allah be pleased with him) who narrated that
the Messenger of Allah (peace be upon him) said: "Anyone who recites the Qur'an and

memorizes it and regards what it makes lawful as lawful and its unlawful as forbidden (i.e. they act
according to it); Allah will admit them into Jannah (Paradise) and will accept their intercession on
behalf often such persons of their family who are doomed to enter the Fire." Regarding the first

Hadith, when would it be said to the reciter of the Qur'an "recite;" would it be in this
world or on the Day of Resurrection? Would the reward which is mentioned in the two
Hadith be given only to those who know the Qur'an by heart or would it be given to
every Qur'an reciter even if they do not know the Qur'an by heart?

A: The first Hadith was related by Imam Ahmad, Abu Dawud, and Al-Tirrnidhy on the authority of
"Abdullah ibn "Amr (may Allah be pleased with them both). A l-Tirmidhy commented, "This is a
Hadith Hasan Sahih (authentic Hadith whose chain of narration contains a narrator with weak
exactitude, but is free from eccentricity or blemish)." However, it would be said to the reciter of the
Qur'an "'Recite and ascend" on the Day of Resurrection when they enter Jannah.

The second Hadith was related by Imam Ahmad and Al-Tirmidhy also with a wording similar to that
which is mentioned in the question. Al-Tirmidhy commented on this latter Hadith by saying, "It is a
Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration) and
we know of it only through this narrator. Its Sanad (chain of narrators) is not Sahih. Moreover, Hafs
ibn Su lay man, who is one of the narrators of this Hadith, is a Da "if (weak) narrator." Besides, the
same Hadith was related by Ibn

(Part No. 3; Page No. 125)

Al-Jawzy in his book Al- "Hal Al-Mutanahiyah as being narrated on the authority of "Aishah. Al-Jawzy
then said that Al-Khatib said, "All the narrators of this Hadith are trustworthy except Al-Saqty and it is
a Hadith Munkar (rejected Hadith reported by a weak narrator whose narration conflicts with an
authentic Hadith)." In addition, the concerned Hadith was related by Al-Dhahaby in his book Al-Mizan
while mentioning the biography of Ahmad ibn Muhammad ibn Al-Husayn Abi Hanash Al-Saqty. Al-
Dhahaby said: "It was said that he fabricated a Hadith." Al-Dhahaby then quoted the concerned
Hadith with the same Sanad mentioned above. Also, Ibn Hajar said in his book Al-Taqrib regarding
Hafs who is included in the Sanad of the Hadith, "He is Hafe ibn Abu Dawud Al-Qary, the companion
of "Asim. He is also called Hafis and he is Matruk (a narrator whose Hadith transmission was
discarded due to unreliability) though he is versed in the rulings of recitation of the Qur'an."

Since the Hadith is not Sahih as mentioned above, we do not need to explain its words. Undoubtedly,
anyone who recites the Qur'an, acts perfectly upon it, and keeps on doing so will win the pleasure of

Allah (Exalted be He) and His Jannah and be in the higher ranks of Jannah with the pious and
honorable angels. The Qur'an will also be an intercessor for anyone who acts upon it, whether they
know the Qur'an by heart or not. A proof for the foregoing is a Hadith which was related by Imam
Muslim and Ahmad on the authority of Abu Umamah Al-Bahily who said that he heard the Messenger
of Allah (peace be upon him) saying: "Recite the Qur'an, for on the Day of Resurrection it will be an

intercessor for those who recite it")
(Part No. 3; Page No. 126)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kin

steal

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20878

Q: In kindergarten, female teachers teach the children some short Surahs (Qur'anic
chapters) and explain the meaning of some ayahs (Qur'anic verses) using sensory means
to illustrate the meaning. For instance:

- In Surah Al-Qari^ah for the Ayah in which Allah (Exalted be He) says, like carded wool,
we show the children some wool.

- In Surah AKAdiyat, we show the children pictures of some horses.

- In Surah Al-Zalzalah, we bring the children a piece of wood on which we put some
grains of sand and shake them in order to explain the meaning of Al-Zalzalah
(earthquake).

- In the story of Adam's creation (peace be upon him) from clay, we show the children a
lump of clay.

Is it permissible for us to do that knowing that most of the female teachers have little
knowledge about Tawhid-ul-Asma' wal-Sifat (Oneness of Allah's Names and Attributes)?
Please advise.

(Part No. 3; Page No. 127)

May Allah reward you with the best!

A: You must stop explaining the meaning of the Qur'an in the way mentioned above for the following
reasons:

First: Muslims in the past and present d id not adopt that way in explaining the Glorious Qur'an.
Scholars unanimously held that the Qur'an is to be explained through writing and orally, which were
proved to be sufficient for the person whom Allah willed to guide and benefit.

Second: Using pictures of animates is not permissible in the first place, so what will the case be if
they are used to explain the words of Allah (Exalted be He)?

Third: This action involves belittling the sanctity of the Qur'an and taking its sublime meanings lightly.
Moreover , it is a link to playing games with the explanation of the meaning of the Qur'an through
using new ways that Allah (Glorified be He) did not ordain.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18072

Q 3: The Messenger of Allah (peace be upon him) said: "Do not make your houses graves, for
verily Satan does not enter a house in which Surah Al-Baqarah is recited." Does this refer to
reciting Surah Al-Baqarah only once when a person buys a new house, or each year,

(Part No. 3; Page No. 128)

or each night? Is it sufficient to listen to the recitation on a cassette recorder?

A: There is no specified number of times for reciting Surah Al-Baqarah, but the Hadith indicates the
permissibility of performing Salah (Prayer) and the recitation of the Qur'an in houses so as to protect
them from Satan who does not approach houses in which Surah Al-Baqarah is recited. Furthermore,
not fixing a certain number of times for reciting this Surah signifies the desirability of reciting it
frequently so as to ward off Satan and seek the great reward associated with that, as you will earn a
good deed for every letter you recite, and a good deed gets a tenfold reward, as mentioned in
another Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18637

Q 3: what about the authenticity of the following Hadith: The Prophet (peace he upon
him) said concerning Surahs (Qur'anic Chapters) of Banu Israel (The children of Israel)
i.e. Al-Isra", Al-Kahf, Ta-Ha, Maryam and Al-Anbiya": They are among the first revealed

Surahs and the first which I memorized from the Qur'an.>

A: The Hadith referred to is narrated by Imam Al-Bukhari and is attributed to Ibn Mas "ud (may Allah
be pleased with him) as a Hadith Mawquf (words or deeds narrated from a Companion of the
Prophet that are not attributed to the Prophet). He (Ibn Mas"ud) said regarding Surahs of Banu
Israel j Al-Kahf and Maryam: (They

(Part No. 3; Page No. 129)

are among the first revealed Surahs and the first which I memorized from the Qur'an.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 10938

Q 5: I heard a Hadith and I do not know if it is authentic. Please confirm it. 'Whoever
recites Surah Ya-Sin in the morning asking [Allah] for his need, his need will be fulfilled.

A: As far as we know, the mentioned Hadith is not authentic.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 3; Page No. 130)

The first question of Fatwa no. 20414

Q 1: Is it true that reciting some Surahs of the Qur'an and contemplating them such as
Surah Ya-Sin has a great reward and benefit than other Surahs? What are these
benefits?

A: different superiority of the Ayahs and Surahs of the Qur'an is well confirmed in the Sunnah such
as the virtue of Surah Al-Fatihah, Ayat-ul-Kursy (the Qur'anic Verse of Allah's Chair, Surah Al-
Baqarah, 2:255), Surah Al-Ikhlas and others taking into account that all these Surahs are the Word of
Allah. The superiority of some individual Surahs and Ayahs is attributed to their respective virtues
and because of the confirmation of their excellence by the Sunnah. This superiority must be taken for
granted and there is no room for Ijtihad (exerting efforts to reach the truth). As for the excellence of
Surah Ya-Sin, we do not know a Sahih (authentic) Hadith reported from the Prophet (peace be upon
him) in this regard. Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 18565

Q 1: I have read a Hadith narrated on the authority of Abu Hurayrah (may Allah be
pleased with him) that anyone who recites Surah al-Dukhan every night, seventy

thousand angels will ask forgiveness for him until the morning. Related by

(Part No. 3; Page No. 131)

Al-Tirmidhy and Al-Asbahany. I have also read a Hadith on the merits of Surah Al-
Waqi ah. So, I observe reading them every night. What is the ruling on this matter? I am
afraid that those two Hadith are Da x if (a Hadith that fails to reach the status of Hasan,
due to a weakness in the chain of narration or one of the narrators).

A: It was authentically reported that a person should recite Ayat-ul-Kursy (the Qur'anic Verse of
Allah's Chair, Surah Al-Baqarah, 2:255) once. Surah Al-Ikhlas, and Al-Mu "awwidhatayn (Surahs Al-
Falaq and Al-Nas) three times before going to sleep. This should be done along with Tasbih (saying:
"Subhan Allah [Glory be to Allah]"), Tahmid (saying: "Alharndu lillah [All praise is due to Allah]")
thirty three times and also Takbir (saying: "Allahu Akbar [Allah is the Greatest]") thirty four times. In
Sha J a-Allah (if Allah wills), this will suffice.

As to the hadith pertaining to the daily recitation of Surah Al-Dukhan and Surah Al-Waqi "ah, they are
all Da " if and Mawdu " (fabricated Hadith). They were narrated on the authority of "Ulnar ibn
"Abdullah ibn Abu Ja "tharn who used to fabricate the Hadith and attribute them to the trustworthy
narrators.

They were also reported on the authority of Hisham ibn Ziyad Abu Al-Miqdam who used to fabricate
Hadith and cannot be taken as proof. They were also reported from Fadalah ibn Jubayr on the
authority of Abu Umamah. In fact, Fadalah did not receive Hadith from Abu Umamah and he reported
a Hadith which Abu Umamah did not narrate.

Moreover, they were reported from Tarif Al-Sa "dy who is a weak narrator. In addition, they were
reported on the authority of Ahmad Al-Yamamy who was a liar,

(Part No. 3; Page No. 132)

" Abdul-Qudus ibn Habib who was Matruk (a narrator whose Hadith transmission was discarded due
to unreliability), Muhammad ibn "Abdul-Rahman Al-Qurashy Al-Jad"any whose report is rejected.
Therefore, these Hadith cannot be taken as proof and it is not permissible to act according to them.

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The second question of Fatwa no. 18623

Q 2: After reading some Hadith on the merits of reciting Surah Al-Waqi x ah and Al-Hadid
in which the first wards off poverty and the second brings about the peace and blessings
of angels, I committed myself to recite them. Is there any wrong with this practice?

A: Reciting the Glorious Qur'an is permissible anytime, however, specifying certain Surah to be
recited every night requires specific legal evidence. Thus, when reliable evidence is found, it is
permissible. This is the case with reading Ayat-ul-Kursi (the Qur'anic Verse of Allah's Chair, Surah Al-
Baqarah, 2:255), Surah Al-Ikhlas, and Al-Mu "awwidhatayn (Surahs Al-Falaq and Al-Nas) after every
prayer and before sleeping, and the repetition of Surah Al-Ikhlas and Al-Mu "awwidhatayn thrice after
Al-Maghrib (Sunset) and Fajr (pawn) prayers and before sleeping.

As for the merits of Surah Al-Waqi "ah and Al-Hadid, it is narrated that Whoever recites Surah al-
Waqiah every night will never be afflicted with poverty. However, it is

(Part No. 3; Page No. 133)

a fabricated report narrated from Ahmad Al-Yamami from Ibn "Abbas. Al-Suyuti wrote it in his book:
"Dhayl Al-Ahadith Al-Mawdu "ah": Ahmad Al-Yamamy is a liar. The Hadith was also narrated from
Abu Shuja " from Ibn Mas "ud who is a weak narrator. Al-Dhahabi wrote: Its chain of transmission
contains Abu Shuja " who is an unknown narrator.

As for the claim that reciting Surah Al-Hadid brings about peace and blessings from the angels, this is
not true. In fact, there is no reliable report from the Prophet (peace be upon him) in this regard. A
Muslim should recite the Qur'an frequently, for each letter has its due reward. According to the
authentic report of Al-Tir imidhi in his Jami " on the authority of Ibn Mas "ud (may Allah be pleased
with him) who said, the Prophet (peace be upon him) stated: Whoever reads a letter from the

Qur'an will receive a hasanah (good deed) for it (i.e. its recitation), and the hasanah is multiplied by
ten. I do not say that Alif-Lam-Meem is one letter but A I if is a letter, Lam is a letter, and Meem is a
letter.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 10511

Q 7: It was narrated on the authority of x Aly (may Allah be pleased with him) that: i

anyone who recites Surah (Qur'anic Chapter) al-Qadr after x Isha" (Night) Prayer seven
times, Allah will cure him from every disease and seventy-thousand angels will ask forgiveness for
him. Anyone who recites it on Friday before the Salah (Prayer)

(Part No. 3; Page No. 134)

three times, Allah will add to the record of his good deeds the number of those who perform
Jumu "ah Prayers on that day. Some other merits were also mentioned, but no more will be

mentioned here. May you explain the meaning of the Hadith, if authentic? When should
the Surah be read exactly; before Fajr (Dawn) Prayer or before any Salah?

A: Al-Kinany mentioned this Hadith completely in his book Tanzih Al-Shari "ah on the authority of "Aly
(may Allah be pleased with him) and commented: "Muhammad ibn Ahmad ibn Ibrahim Abu Al-Tayyib
Al-Makhrarny is Al-Baghdadi Al-Shafi "y who is mentioned in the book Al-Mizan and Lisan Al-Mizan,
who had gone to Morocco and declared the ideology of Al-Mu "tazilah (a deviant Islamic sect claiming
that those who commit major sins are in a state between belief and disbelief) that ended with him in
exile, otherwise, he is an unknown narrator. The Hadith was also narrated on the authority of
Muhammad ibn Humayd Al-Kharraz who is a Da "if (weak) narrator from Al-Hasan ibn "Aly ibn Abu
Sa "id Al- "Adawy who is a liar and from Muhammad ibn Sadaqah who is an unknown narrator.

Thus, the Hadith is not Sahih (authentic) because its Sanad (chain of narrators) includes the
narrators mentioned above.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 11311

Q 3: We read the following in a booklet entitled: Min Wasaya Al-Rasul (Some of the
advices of Allah's Messenger - peace

(Part No. 3; Page No. 135)

be upon him): Anyone who recites Surah Qui Huwa Allahu Ahad (meaning Surah Al-Ikhlas) ten

tirneSj a house will be established for hirn in Paradise. Is this Hadith Sahih (authentic)

mentioned in the authorized compilations of the Hadith or not? Please explain this, may
Allah protect you!

A: We do not know any reference to this Hadith.

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and Companions!

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Fatwa no. 20917

The questioner raises some questions about the virtues and merits of some Ayahs (Qur'anic verses)
and Surahs of the Qur'an. His questions come as follows:

Q 1: is Al-Fatihah the heart of the Qur'an, the greatest of its Surahs and the Al-SaLT-ul-
Mathany (Seven Oft-repeated Verses) and the glorious Qur'an?

A: It has been authentically reported in Sahih Al-Bukhari and other books on the authority of Abu
Sa'id ibn Al-Mu"alla, (may Allah be pleased with him) that he said: I was performing the Salah

(prayer) when the Prophet (peace be upon him) passed by and called me, but I did not go to him
until I had finished my Salah. When I went to him, he said, "What prevented you from coming?" I
said; "I was performing Salah." He said; "Did Allah not say: Answer Allah (by obeying Him) and (His)

Messenger when he (^JL^g oJLc oJJl jJL^?) calls you to that which will give you life Then he added,

"Shall I tell you of the most superior Surah in the Qur'an before I leave the Masjid (mosque)?" When
the Prophet (peace be upon him) was about to go out

(Part No. 3; Page No. 136)

I reminded him. He said, "It is Al-Hamdu-Lillahi Rabbi-I- "Alamin i.e. All praise and thanks are Allah's,
the Lord of the 'Alamin (mankind, jinn and all that exists). It is the seven Mathany i.e. frequently
repeated verses, and the Grand Qur'an given to me.)

As for saying that the Fatihah is the heart of the Qur'an, we do not know any legal evidence from the
Sunnah to support this.

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Q 2: surah Al-Baqarah was revealed from under the x Arsh (Allah's Throne). Anyone who
recites it in their house at a night, Satan will not enter (the house) for three nights. Is
this right?

A: It is authentically reported in Sahih Muslim and other books of Hadith on the authority of Abu
Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said, Do not

make your houses (like) graves, for verily Satan stays away from a house in which Surah Al-Baqarah
is recited (according to another wording of the Hadith; flees from the house in which Surah Al-
Baqarah is recited) According to another narration: The house where it (Surah Al-Baqarah) is read

is not entered by Satan. With regard to this Surah being revealed from under Al- "Arsh, there is no

proof on this.

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Q 3: ayat-ul-Kursi (the Qur J anic Verse of allah's Chair, Surah al-Baqarah, 2:255) is the
best ayah in the Book of allah. It is equivalent to reciting one quarter of the Qur'an and
whoever recites it after each Salah, will be admitted to Jannah (Paradise).

A: According to the report of Muslim in his San in on the authority of Ubay ibn Ka "b (may Allah be
pleased with him) the Messenger of Allah (peace be upon him) stated: 0 Abu Al-Mundhir, do you

know which Ayah in the Book of Allah is the greatest? I said: Allah and His Messenger know best. The
Prophet said: 0

(Part No. 3; Page No. 137)

Abu Al-Mundhir, do you know which Ayah in the Book of Allah is the greatest? I said: Allah! La ilaha

ilia Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyurn (the Ever Living, the One
Who sustains and protects all that exists). Upon that, the Prophet (peace and blessings of Allah be

upon him) said, "Congratulations on your knowledge, 0 Abu Al-Mundhir! >

According to the report classified as authentic by a group of scholars and narrated by Al-Nasa'i, Al-
Tabarani, Al-Dia' Al-Maqdesi in his collection "Al-Ahadith Al-Mukhtarah" i.e. the Chosen Hadiths, and
others on the authority of Abu Umarnah, may Allah be pleased with him, that the Messenger of Allah
(peace be upon him) stated: Whoever recites Ayat-ul-Kursy (Ayah no. 255 of Surat Al-Baqarah)

after every obligatory Salah will have nothing to prevent him from entering Paradise but his death *

As for Ayat-ul-Kursy equaling one quarter of the Qur'an in reward, we know of no legal evidence for
that.

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Q 4: the Prophet (peace be upon him) said, "Anyone who recites the last two Ayahs
(Qur'anic verses) of Surah Al-Baqarah at night will be sufficient for them."

A: This is a Hadith Sahih (authentic Hadith) related by Al-Bukharij Muslim, and others on the
authority of Abu Mas "ud (may Allah be pleased with him).

(Part No. 3; Page No. 138)

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Q 5: It is said that the Messenger of Allah (peace be upon him) used to recite, every
night, the two Ayahs (Qur'anic verses) 189 and 200 of Surah (Qur'anic chapter) Al
Mmran. Al-Darimy reported on the authority of ^Uthrnan ibn ^Affan that he said: Anyone
who recites the end of Al Imran at night, it is as if he makes Qiyam-ul-Layl (standing for
optional Prayer at night). What is your opinion in this regard?

A: We know of no basis affirming that the Prophet (peace be upon hirn) used to recite the two Ayahs
1S9 and 200 of Surah (Qur'anic chapter) Al "Itnran every night

What was narrated on the authority of "Uthrnan (may Allah be pleased with him) was recorded by
Al-Darimy in his Sunan as Mawquf (Hadith narrated from a Companion of the Prophet that are not
attributed to the Prophet). Al-Darimy said that Is-haq ibn "Eisa narrated this Hadith from Ibn Lahi "ah
from Yazid ibn Abu Habib from Abu Al-Khayr on the authority of "Uthrnan. Ibn Lahi "ah is not a
reliable narrator. The Isnad (chain of narrators) of the Hadith is Da "if (weak).

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Q 6: On the authority of Ibn Mas^ud that the Messenger of Allah (peace be upon him)
said, anyone who offers Fajr (Dawn) Prayer in congregation, sits in his Musalla (a place

for Prayer) and recites the first three ayahs (Qur'anic verses) of Surah (Qur'anic
chapter) al-an'am, allah appoints seventy angels to do Tasbih (saying: "Subhan allah
[Glory be to allah]") on his behalf and to ask Allah's Forgiveness for hirn until the Day of
Resurrection. What is the degree of authenticity of this Hadith?

A: This Hadith is attributed by Al-Suyuty in Al-Dur Al-Manthur to Al-Daylatny. We could not find it to
consider its Sanad (chain of narrators). Therefore, Allah knows best its validity.

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Q 7: {Anyone who memorizes the first ten Ayahs (Qur'anic verses) of Surah Al-Kahf will be protected

(Part No. 3; Page No. 139)

from the trials of the Dajjal (the Antichrist). Reported by Muslim. Anyone who reads the last ten
Ayahs of Surah Al-Kahf will be protected from the trials of the Dajjal. Reported by Al-Nasa'y-
Another Hadith was reported by Al-Hakim and considered as Sahih (authentic) on the
authority of Abu SaMd that the Prophet (peace be upon him) said, anyone who reads

Surah al-Kahf on Friday, there will be light for him between this Friday and the next one.
What are the degrees of authenticity of these Hadith?

A: The well known narration is "Anyone who memorizes the first ten Ayahs of Surah Al-Kahf." As for
the other narration about the last ten Ayahs of Surah Al-Kahf, it is Shadh (a Hadith narrated by a
trustworthy narrator, not in line with the narration of other trustworthy narrators in terms of wording,
chain of narrators, or both).

As for the Hadith of Abu Sa"id (may Allah be pleased with him), it is Hadith Hasan (a Hadith whose
chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish),
and considered Sahih by Al-Hakim.

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Q 8: 4' J he Prophet (peace be upon him) used to recite in Fajr (Dawn) Prayer on Friday "Alif,

Lam, Mini, Tanzil..." (Surah Al-Sajdah) and "Has there not been over man..." (Surah Al-
Insan). On the authority of Ibn x Umar: The Messenger of Allah (peace be upon him)

said, Anyone who recites Blessed be He in Whose Hand is the dominion (Surah Tabarak) and

"A I if j Lam, Mini, Tanzil" (Surah Al-Sajdah), between Maghrib (Sunset) Prayer and Isha' (Night)
Prayer, is like one who performs Qiyam-ul-Layl (standing for optional Prayer at night) during Laylat-
ul-Qadr (the Night of Decree). What is the degree of authenticity of these Hadith?

A: As for the first Hadith, it is reported by Al-Bukhari, Muslim

(Part No. 3; Page No. 140)

and others.

As for the second Hadith, attributed to Ibn "Ulnar, it is not authentically reported from the Prophet
(peace be upon him).

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Q 9: < 1. If anyone recites Surah Ya-Sin, it will be recorded for him as reciting the Qur'an
ten times. >

2. {If anyone recites Surah Ya-Sin in a night his sins will be forgiven in the morning.)

3. (Recite (Surah) Ya-Sin over your dead.>

4. I wish that it (Surah Ya-Sin) is instilled in the heart of every person in rny Urnrnah (Muslim
nation). What is the degree of authenticity of these Hadith?

A: 1. The first Hadith is reported by Al-Tirmidhy, Al-Darimy and Al-Bayhaqy. It is ranked as Da "if
(weak) by Al-Tirimidhy who said: This is Hadith Gharib (a Hadith with a single narrator usually at the
beginning of the chain of narration).

2. The second Hadith is very Da "if, reported by Abu Ya'la, Al-Darimy and Al-Bayhaqy in Shu "ah A I-
Iman.

(Part No. 3; Page No. 141)

3. The third Hadith is Da "if. Nothing in this sense is authentically reported from the Prophet (peace
be upon him).

4. As for the fourth Hadith; it has never been reported that the Prophet (peace be upon him) said it.

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Q 10: What is the degree of authenticity of this Hadith? (Whoever recites Yasin and Al-
Saffat on Friday, and then asks Allah, He will answer his request).

A: It has never been reported that the Prophet (peace be upon hirn) stated this.

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Q 11: The Messenger of Allah (peace be upon him) said, if anyone recites Ha-Mim (Al-
Dukhan) on Thursday night or on Friday, Allah will build for him a house in Paradise. |

A: This Hadith is related by Al-Tabarany in his book Al-Mu "jam Al-Kabir. Its Sanad (chain of
narrators) includes Fadalah ibn Jubayr who is a weak narrator. This view is mentioned by A I-
Haytharny in His book Majma" Al-Zawa'id.

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Q 12: The Messenger of Allah (peace be upon him) stated: whoever reads the last

Ayahs of Surah (Qur'anic chapter) Al-Hashr on the day or at night and died on that day
or night, Allah will admit him to Paradise What is the degree of authenticity of this

Hadith?

A: This is a fabricated Hadith narrated by Ibn "Adi in Al-Karnil and Al-Baihaqi in Al-Shu'ab on the
authority of Sulayrn ibn "Uthrnan Al-Fawzi from Muharnrnad ibn Ziyad Al-'Alhani from Abu 'Urnarnah.
Ibn "Adi said in the biography of Sulayrn ibn "Uthrnan: He reported from Muhammad ibn Ziyad Al-
'Alhani Hadiths Munkar (rejected Hadiths reported by a weak narrator whose narration conflicts with
an authentic Hadith).

(Part No. 3; Page No. 142)

Al-Dhahabi said in Al-Mizan, Sulayrn ibn "Uthrnan who narrated from Muhammad ibn Ziyad Al-'Alhani
is not a trustworthy narrator.

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Q 13: i if anyone recites Surah Al-WaqTah every night, he will not be afflicted with
poverty. What about the degree of authenticity of this Hadith?

A: This Hadith is related by Al-Bayhaqy in his book Shu "ah Al-Irnan and others. Irnarn Ahmad, Abu
Hatirn, Al-Daraqutny and others unanimously hold the view that it is a Da "if (Weak) Hadith.

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Q 14: 1. The Messenger (peace be upon him) said, a Surah of the Qur'an which has only

thirty ayahs (verses) interceded for a man until his sins were forgiven - Tabaraka
alladhy bi yadihy al-mulk (Surah Tabarak). >

2. It is the preventive and rescuer from the torment of the grave. Are these Sahih (authentic)
Hadith?

A: 1. As for the first Hadith, it is related by Irnarn Ahmad, Abu Dawud, Al-Tirrmidhy who graded it as
Hasan (good). In addition, Al-Nasa'y, Ibn Majah, Ibn Hibban, Al-Hakirn in his Mustadrak and others
graded it as Sahih (Authentic).

2. As for the second Hadith, it is related by Al-Tirrnidhy on the authority of Ibn "Abbas from the
Prophet (peace be upon him). Al-Tirrnidhy said : It is Hasan and Gharib (a Hadith with a single
narrator usually at the beginning of the chain of narration). Al-Bayhaqy also related the Hadith in his
book

(Part No. 3; Page No. 143)

Shu "ab Al-Iiman and said: Yahya ibn "Amr is the only one who related the Hadith and he is a weak
narrator but the meaning of the Hadith is supported with other Hadith. Allah knows best.

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Q 15: The Messenger of Allah (peace be upon him) said: anyone who wants to witness
the Day of Resurrection as if they are seeing it should recite: When the sun is wound round
and its light is lost and is overthrown, and When the heaven is cleft asunder, and When the
heaven is split asunder,) >

A: The Hadith was related by Irnarn Ahmad, Al-Tirmidhy, Al-Tabarany, and others on the authority of
"Abdullah ibn Bahir Al-Qas who narrated that "Abdur-Rahman ibn Yazid Al-San"any informed him
that he heard Ibn "Ulnar saying: "The Messenger of Allah (peace be upon him) said..." and
mentioned the Hadith. Al-Tirmidhy commented: This is a Hadith Hasan Gharib (a good Hadith that is
strange to come from this chain of narration). Al-Hakim said: It is Sahih in terms of its Sanad (chain
of narrators).

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Q 16: On the authority of % Aly (may Allah be pleased with him) that he said: < the
Messenger of Allah (peace be upon him) used to love Surah Al-A \a What is the degree
of authenticity of this Hadith?

A: This Hadith was related by Irnarn Ahmad in his Musnad on the authority of
(Part No. 3; Page No. 144)

Waki " from Isra'il from Thuwayr ibn Abu Fakhitah from his father from "Aly (ibn Abu Talib). This is a
weak chain of narration because Thuwayr ibn Abu Fakhitah is a very weak narrator. This was stated
by Al-Haytharny in his book Majrna " Al-Zawa'id.

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Q 17: 1. On the authority of Abu Hurayrah who narrated that Allah's Messenger (peace
be upon him) said: "Anyone who recites it (i.e. Surah Al-Zalzalah) one night it is as if

they have recited half of the Qur'an." >

2. On the authority of Anas (may Allah be pleased with him) who narrated that Allah's
Messenger (peace be upon him) said: Anyone who recites "When the earth is shaken" (i.e.

Surah Al-Zalzalah) it is as if they have recited half of the Qur'an. ">

A: 1. The first Hadith was related by Ibn Al-Sunny on the authority of "Ubays ibn Mayrnun who said:
Yahia ibn Abu Kathir narrated from Abu Salarnah ibn 'Abdul-Rahman from Abu Hurayrah (may Allah
be pleased with him) who said that the Prophet (peace be upon him) said: "Anyone who recites at a

night When the earth is shaken it is as if they have recited half of the Qur'an. Anyone who recites

Say: (O Muhammad yoJL^j aJL^ a!) I ^i^? to these Mushrikun and Kafirun): "O Al-Kafirun

(disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of
Resurrection, and in Al-Qadar)! it is as if they have recited a quarter of the Qur'an. Anyone who

recites <Say (O Muhammad pJL^j oJLt ail I jJL^): "He is Allah, (the) One. it is as if they have recited

one-third of the Qur'an." "Ubays ibn Maymun is a Da " if (weak) narrator, but there are other

narrations which give the Hadith more reliability.

2. The second Hadith was related by Al-Tirmidhy in his book "Al-Jarni '". He said: Muhammad ibn
Musa Al-Harshy Al-Basry narrated from Al-Hassan ibn Salam ibn

(Part No. 3; Page No. 145)

Salih A I- "Ijly from Thabit Al-Bunany from Anas ibn Malik who said that Allah's Messenger (peace be
upon him) said a Hadith similar to the previous Hadith narrated on the authority of Abu Hurayrah.
However, the phrase "at a night" was omitted. Actually, this Sanad (chain of narrators) includes Al-
Hasan ibn Salam whose status is unknown. Anyway, there are other narrations for this Hadith.

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Q 18: The Messenger of Allah (peace be upon him) said, "Can one of you not read a

thousand Ayahs every night?" They said, "Who can afford this □ Allah's Messenger?" He
(peace be upon him) said, "Can one of you not read The mutual rivalry (for piling up of

worldly things) diverts you,} ?) What is the degree of the authenticity of this Hadith?

A: We do not find any reference of this saying to the Prophet (peace be upon him).

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Fatwa no. 18720

Q: Please, give us a Fatwa (legal opinion issued by a qualified Muslim scholar) on the
meaning of the following Ayah (Qur'anic verse): And (remember) when your Lord said to the

angels : l Verily J I am going to place (mankind) generations after generations on earth. " Would you

please explain the meaning of the phrase "generations after generations on earth"? How
can we match the previous Ayah and the following one: And I (Allah) created not the jinn

and mankind except that they should worship Me (Alone).)

(Part No. 3; Page No. 146)

Actually, I have been confused regarding the goal for which humankind is created. Which
is given priority; is it worshipping Allah, populating the earth, or both? What is the
relationship between worshipping Allah (Exalted be He) and populating the earth?

A: Allah's Saying : Verily, I am going to place (mankind) generations after generations on earth.}

means a species who will live in succeeding generations and centuries. In the same regard, Allah
(Exalted be He) says: And it is He Who has made you generations coming after generations,

replacing each other on the earth. He (Glorified be He) also says: and makes you inheritors of the

earth Moreover, He says : And if it were Our Will, We would have [destroyed you (mankind) all,

and] made angels to replace you on the earth. [Tafsir At-Tabari].) This is in addition to other Ayahs

to the same effect.

As for Allah's Saying: And I (Allah) created not the jinn and mankind except that they should

worship Me (Alone), it means that Allah have created them only in order to worship Him. Therefore,

Allah tests them through His Commandments and then rewards them with good for the good deeds
they do and punishes them for the evil deeds they do.

Having known the meaning of both Ayahs, your confusion can easily be removed. The first Ayah
indicates that the human species will live in succeeding generations on earth. However, the second
Ayah highlights the goal for which Jinn (creatures created from fire)

(Part No. 3; Page No. 147)

and humans are created, that is, to worship Allah Alone. Accordingly, the wisdom behind creating
them is to worship Allah (Exalted be He) and to live in succeeding generations.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 18424

Q 2: What is the tafsir (explanation/ exegesis) of the following Ayah: Enjoin you Al-Birr

(piety and righteousness and each and every act of obedience to Allah) on the people and you forget
(to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no
sense?>

A: This Ayah was revealed concerning the children of Israel, as indicated by the previous Ayahs. This
verse is addressed to thern as Allah reprimanded therm for their deviant behavior and malicious
wrongdoings. The Jews claimed belief in the Torah and acting accordingly. They called for following
the goodness it preaches and for the obligation of obeying Allah (Exalted be He) and avoiding sins.
Nevertheless, they acted contrary to what they were calling to. The Qur'an stresses their scorn by
ascribing them figuratively to forgetfulness as a way of showing their utter heedlessness and
indifference. Truly, a person never deprives himself of good or likes that others win it before him. So,
if the Jews had followed the guidance of the Torah, they would have believed in the Message of
Muhammad

(Part No. 3; Page No. 148)

(peace be upon him), because his description and the tidings of his Prophethood are mentioned
therein. They rejected these Ayahs out of arrogance and envy, and altered their meanings, although
they recognized him (peace be upon him) as they recognized their own children due to the
knowledge they had.

It is also said that this Ayah was revealed concerning the Jewish rabbis who used to advise people
secretly to believe in the Message of our Prophet (peace be upon him), but they would not do so
themselves. Thus, they enjoined good on people and willfully neglected it.

As for the Tafsir of His statement: while you recite the Scripture [the Taurat (Torah)]! , it means

that they knew of its teachings which others whom they enjoined to follow Muhammad did not know.
There is a great difference between those who act out of ignorance of its benefit and others who
neglect an act while knowing the benefit of what they abandon.

Regarding Allah's statement, "Have you then no sense?" it means: Have you no reason to prevent you
from the foul course you adopt which leads to evil consequences. Indeed, whoever has the least
amount of sense will not claim the perfect knowledge of the book and guide people to follow its
directions and then himself forsake following and holding fast to its commandments and prohibitions.

This address, even though it is directed to the Jews, is a lesson for others to be on guard, lest they
should meet with a similar end.

(Part No. 3; Page No. 149)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 19146

Q 2: Could you please explain the following Ayah (Qur'anic verse): verily, those who

believe and those who are Jews and Christians, and Sabians, whoever believes in Allah
and the Last Day and does righteous good deeds shall have their reward with their Lord,
on them shall be no fear, nor shall they grieve. ?

A: After explaining the conditions of those who oppose Allah's Commands and commit sins and the
punishment that Allah (Glorified be He) has promised them in the Ayahs that preceded this one, Allah
(Exalted be He) tells in this Ayah that anyone who did good deeds from amongst the past nations and
obeyed Him will be rewarded. The same will apply to all people until the Day of Resurrection; anyone
who follows the illiterate Messenger and Prophet Muhammad (peace be upon him) will attain
happiness and eternal reward in Jannah (Paradise). They will neither have any fear of what they will
have in the future, nor will they grieve for what they leave behind. To gain more beneficial
knowledge regarding the concerned Ayah, you may refer to Tafeir (exegesis of the meanings of the
Qur'an) of Ibn Kathir and other books of Tafsir.

(Part No. 3; Page No. 150)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 21025

Q 4: Allah (Exalted he He) said, thus We have made you a Wasat (just) (and the hest)

nation, that you he witnesses over mankind What is the kind of witness the Muslim

Ummah (nation based on one creed) will hear before its Creator on the Day of
Resurrection? What is its form and how can it be carried out?

A: The Noble Ayah means that Allah (may He be exalted) chooses this Ummah and makes it just and
benevolent. He, glory be to Him, bestows on it such knowledge, discretion, justice and kindness as
were not endowed on any other Ummah. Thus, the Muslim Ummah bears witness over other nations
due to its impartiality and adherence to justice. Only the Muslim Ummah can validate or invalidate
people of other religions. The one it deems as acceptable will be accepted and the one it deems as
rejected will be rejected. On the Day of Resurrection, Allah will ask His Messengers (peace be upon
them) about the proclamation of the Divine messages revealed to them and likewise the aberrant
nations whether their Prophets conveyed the messages to them. These nations will claim that their
Prophets did not convey the Divine messages. In this time, prophets (peace be upon them) will ask
the Muslim Ummah to witness in their favor. The Muslim Ummah will witness that the prophets
conveyed their massages. This is authentically reported

(Part No. 3; Page No. 151)

in Sahih Al-Bukhari. May Allah grant us success! May peace and blessings be upon our Prophet
Muhammad, his family and Companions!

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The third question of Fatwa no. 10637

Q 3: 1 would like to know the interpretation of the blessed Ayah (Qur'anic Verse): and if

it were not for allah checking [some] people by means of others, the earth would have
been corrupted >

A: The Ayah means that were it not that Allah makes the proponents of truth resist the proponents
of falsehood, and the righteous resist the immoral, the immoral people and followers of falsehood
would have dominated the earth and would have tyrannize the righteous. So it is by Allah's Grace and
Blessings for the two Worlds of man and Jinn that He made it lawful for followers of His true religion
who reform the earth to fight against the immoral ones such unbelievers, tyrants and transgressors.
Therefore the proponents of truth fight the proponents of falsehood all the time and Allah will grant
them victory as long as they defend the truth and want to reform the earth.

(Part No. 3; Page No. 152)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first and second questions of Fatwa no. 10701

Q 1: The Tafsir of Ibn Kathir comments on the statement of Allah: and (remember)

when Ibrahim (abraham) said, "My Lord! Show me how You give life to the dead... ) that

Al-Bukhari recorded a Hadith Sahih (authentic Hadith) in which the Prophet (peace be
upon him) stated: u We are more liable to be in doubt than Ibrahim (Abraham - peace be upon

him)." Would you please explain what is meant by this Hadith? In the explanation of this

Hadith, it is said that the Prophet (peace be upon him) denied that Ibrahim had doubts.
How can this be although the Ayah means that Ibrahim was experiencing a phase of
doubt before attaining perfect Iman (Faith)?

A: This Hadith denies that Ibrahim (Abraham - peace be upon him) had doubts as mentioned by the
great scholar Ibn Kathir as well as others commentators of the Hadith. This Hadith means that if
Ibrahim (Abraham) was in doubt we would be more apt to be in doubt; however , we were not in
doubt. Therefore, Ibrahim was more apt to be in doubt. This is supported by Ibrahim's reply

(Part No. 3; Page No. 153)

when Allah (Glorified be He) asked him: <"Do you not believe?" He [Ibrahim (Abraham)] said: "Yes (I

believe), but to be stronger in Faith." Allah (Exalted be He) confirmed the saying of Ibrahim that he

is a Mu'rnin (believer). However, he asked so to satisfy his heart and strengthen his faith. Scholars
have used this Ayah as evidence to support the opinion that Iman increases and decreases by
performing more acts of obedience. The Iman which is based on tangible evidence and observation is
stronger than that which is based on logical and audible evidence. It is therefore evident from the
Ayah and the Hadith that Ibrahim (peace be upon him) had no doubts.

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Q 2: Ibn Kathir mentioned in the same page while giving the Tafsir (explanation of the
meanings) of Ayah (Qur'anic verse) no. 260 a Hadith in which the Prophet (peace be
upon him) says, if i had been in prison for as long as Yusuf (Joseph, peace be upon him)

had, i would have answered the caller. According to our understanding, the caller

meant in the story of Prophet Yusuf is the wife of Al- x Aziz; does this mean that the
foregoing saying of the Prophet means that had Prophet Muhammad (peace be upon
him) been imprisoned as Prophet Yusuf had, he would have responded to her request?
Please tell us about your opinion regarding the Hadith in question?

A: The wife of Al-"Aziz is not the "caller" intended in the concerned Hadith. Rather , the caller meant
by the Hadith is the messenger of the king who is mentioned in Allah's saying, and the king said:

"Bring him to me." But when the messenger came to him, [Yusuf (Joseph)] said: "Return to your lord
and ask him, 'What happened to the women who cut their hands? >

(Part No. 3; Page No. 154)

This happened after Prophet Yusuf had been imprisoned and interpreted the dream of the king, and
there were strong reasons for his release from the prison.

As for the story of Prophet Yusuf with the wife of Al- "Aziz and her call to him to commit evil, this
happened before Prophet Yusuf was imprisoned. Consequently, the meaning of the concerned
Hadith : <I would have responded to the caller is: I would have responded to the messenger of the

king when he asked me to leave the prison and come to the king. This is because Prophet Yusuf was
imprisoned unjustly and it is not wrong for prophets (peace be upon them all) to seek to get rid of
injustice through whatever means that Allah sets up for them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 18444

Q 1: In which Surah (Qur'anic chapter) is the order of purifying oneself of Janahah (major
ritual impurity related to sexual discharge) mentioned?

(Part No. 3; Page No. 155)

A: The order of purifying oneself from Janabah is mentioned in Allah's Saying: If you are in a stats
of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body), in Ayah
(Qur'anic verse) no. (43) from Surah Al-Nisa' and Ayah no. (6) from Surah Al-Ma'idah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The thirteenth question of Fatwa no. 17883

Q 13: How can we reconcile the Ayah (Qur'anic verse) which reads: Say: "If I had that

which you are asking for impatiently (the torment), the matter would have been settled at once
between me and you, but Allah knows best the Zalirnun (polytheists and wrong-doers)." with the

Hadith which is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e.
Al-Bukhari and Muslim) on the authority of x Aishah (may Allah he pleased with her) the
wife of the Prophet (peace be upon him) that she asked the Messenger of Allah (peace
be upon him): Have you ever experienced a day harder than the day of the Battle of Uhud? He

replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e. the disbelievers from
amongst the Quraysh tribe). The hardest treatment I met from them was on the Day of Al- x Aqabah
when I went to Ibn ^Abd Yalil Ibn ^Abd Kulal with the purpose of inviting him to Islam, but he
made no response (to my call). So I departed with deep distress. I did not recover until I arrived at
Qarn Al-Tha^alib. There, I raised my head and saw a cloud which had cast its shadow on me. I
saw in it

(Part No. 3; Page No. 156)

Jibril (Gabriel, peace be upon him) who called me, and said, 'Indeed, Allah (may He be Exalted)
heard what your people said to you and the response they made to you. And He has sent you the
angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the
mountains called me, greeted me and said, 'O Muhammad, Allah listened to what your people had
said to you. My Lord has sent me to you so that you may give me your orders. (I will carry out your
orders) . If you wish I will bring together the two mountains that stand opposite to each other at the
extremities of Makkah to crush them in between. 1 But the Messenger of Allah (peace be upon him)
said, "I rather hope that Allah will raise from among their descendants people as will worship Allah
and will not ascribe partners to Him (in worship)." ?

A: There is no contradiction between the Ayah and Hadith which are quoted in the question. This is
because the Ayah implies a threat that if the Prophet (peace be upon him) had the torment that the
disbelievers were impatiently asking for, the matter would have been settled at once between him
and them.

At the same time, Allah (Glorified be He) knows that His Prophet does not like that the two mountains
that stand opposite to each other at the extremities of Makkah are brought together to crush the
people of Makkah in between fbr Allah (Exalted be He) sent His Prophet Muhammad only as a mercy
for the whole universe. Thus, the Messenger (peace be upon him) said to the angel, "I rather hope
that Allah will raise from among their descendants people as will worship Allah and will not ascribe
partners to Him (in worship)."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 3; Page No. 157)

The second question of Fatwa no. 20703

Q 2: allah (Exalted be He) says: and follow not the footsteps of Shaitan (Satan). What are

the footsteps of Satan? Is looking at non-Mahram women (not a spouse or
unmarriageable relatives) in real life or on satellite channels or talking to them on the
phone or in the markets or flirting with them considered as following the footsteps of
Satan? Is reading romantic books and art and fashion magazines with pictures of
actresses and beautiful and charming celebrities considered as following the footsteps of
Satan? What is our duty towards a person who does so? May Allah benefit us and you!

A: Following the footsteps of Satan as Ibn Kathir mentioned in his book in which he explained the
meanings of the Qur'an (Tafeir Ibn Kathir vol. 1, p. 204) that Qatadah and Al-Suddy said, "All sins are
footsteps of Satan." "Ikrimah said, "They are the incitements of Satan." Mujah id said, "Satan's
footsteps are his mistakes and sins." Abu Mijlaz said, "Satan's footsteps are vows involving sins." Al-
Qurtuby (in Tafsir Al-Qurtuby vol. 1, P. 30S) said, "I said: The correct view is that the utterance is
general and covers all the sins and Bid"ahs (innovations in religion) but not the acts ofSunnah
(commendable acts) nor the rulings of Shari"ah (Islamic law)."

Subsequently, it is clear that the footsteps of Satan apply to all the acts that involve disobedience to
Allah (Exalted be He). So, whoever disobeys the orders of Allah (Exalted be He) and His Messenger
(peace be upon him), violates the rulings of Shari'ah, and commits things which Allah (Exalted be
He) has prohibited is disobeying Him. All that is mentioned in the question is considered as footsteps
and tricks of Satan

(Part No. 3; Page No. 150)

about which Allah (Exalted be He) says: He [Shaitan (Satan)] commands you only what is evil and

Fahsha (sinful), and that you should say against Allah what you know not. Anyone who commits any

such sins has to turn to Allah (Exalted be He) in sincere repentance and never do any such evil deeds
again. Whoever knows any person who commits any such deeds has to advise them gently and
leniently and explain the evil consequences of their bad deeds and encourage them to do good deeds
and draw closer to Allah (Exalted be He) through supererogatory acts of worship and performance of
Salah (Prayer) in congregation as Allah (Exalted be He) and His Messenger have ordered; because
Salah prohibits immorality and wrongdoing.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fifth and eleventh questions of Fatwa no. 19283

Q 5: What is the meaning of the statement of Allah (Exalted he He): and recite (0

Muhammad peace he upon him) to them the story of him to whom We gave Our ayat
(proofs, evidences, lessons, signs, etc.), but he threw them away; so Shaitan (Satan)
followed him up, and he became of those who went astray. > ?

A: This Ayah (Qur'anic verse) describes a man from the children of Israel whom Allah had taught the
Tawrah (Torah) but he did not act according to it. This Ayah can also be applied to those who do not
act according to Allah's teachings.

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(Part No. 3; Page No. 159)

Q 11: What is the meaning of the saying of Allah (Exalted be He), allah wishes only to

remove al-Rijs from you, 0 members of the family (of the Prophet), and to purify you
with a thorough purification. ?

A: The Noble Ayah is a discourse to the wives of the Prophet (peace be upon hirn) for Allah
commanded them with certain matters and forbade other matters on them. Allah explains this with
His saying; (Allah wishes only to remove Ar-Rijs (evil deeds and sins) from you Al-Rijs refers to the

evil sayings and deeds.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 16874

Q 1: Is Tha ^ labah about whom the Ayah (Qur'anic verse) and among them are those

who made a covenant with allah, [saying], "If He should give us from His bounty... > was

revealed the same Tha labah who took part in the Battle of Badr? Did Allah accept his
Tawbah (repentance to Allah) or not?

A: The mentioned Ayah was revealed about one of the hypocrites, as Allah (Exalted be He) says
about thern: "And among them (i.e. the hypocrites)..."

As for the Hadith that states it was revealed about Tha "labah ibn Hatib, it is

(Part No. 3; Page No. 160)

not Sahih (authentic) according to scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Kir

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Fatwa no. 18091

Q: Al-Ittihad Journal published in its special edition of Ramadan under a competition
entitled "Names to remember in the Qur'an", question no.22 which reads as follows: A
Sahabi (Companion) asked the Prophet (peace be upon him) to supplicate to Allah to
provide him with wealth but when he became wealthy, the Messenger (peace be upon
him) asked him to pay Zakah but he refused to pay. After the death of the Prophet
(peace be upon him), this Sahabi sent Zakah to Abu Bakr but he did not accept it. Again
he sent it in the caliphate of *Umar but he did not accept it either. Later on, he died in
the caliphate of ^Uthman.

What is the true story of this Sahabi? Should we not issue a Fatwa (legal opinion issued
by a qualified Muslim scholar) to deny or confirm it?

A: Tha "labah ibn Hatib or ibn Abu Hatib Al-Awsy Al-Ansary is one of the Prophet's Sahabah
(Companions) who witnessed the Battles of Badr and Uhud. He (may Allah be pleased with him) is
innocent of what has been ascribed to him. According to a false story, he came to the Prophet (peace
be upon him) to supplicate to Allah for him to provide him with wealth. The Prophet (peace be upon
him) supplicated to Allah for him and Allah made him wealthy but he refused to pay Zakah and thus
the Ayah of Surah Al-Tawbah was revealed.

(Part No. 3; Page No. 161)

This story was narrated by Al-Tabarany in his book Al-Mu"jarn Al-Kabir vol. 8, p. 260, Hadith no.7S73
on the authority of Mu "an ibn Rifa "ah from "Aly ibn Yazid Al-Ilhany from Al-Qasim ibn "Abdul-
Rahman from Abu Umamah that Tha "labah ibn Hatib ... and mentioned the whole story.

From this chain of narration, Ibn Jarir mentioned the story in his Tafsir (Qur'anic interpretation) and
his book Al-Tarikh (history) and those who came after him narrated the whole story in positions and
abridged it in the reason of revelation of this Ayah: and of them are some who made a covenant

with allah (saying): "If He bestowed on us of His Bounty..." >

Some narrators mentioned the story but did not comment on its chain of narration such as, Ibn Kathir
(may Allah be merciful with him) in his Tafsir while others commented on the invalidity of its chain of
narration such as, Al-Qurtuby in his Tafsir vol. 8, p. 209 who said: Tha "labah is one of those who
witnessed the Battle of Badr, for whom Allah and His Prophet (peace be upon him) witnessed with
(good) faith. Therefore, what has been ascribed to him is not true. It is reported that Ibn "Abdul-Barr
commented on the narration and said: It is not true.

Al-Bayhaqy said in his book Dala'il Al-Nubuwwah: The chain of narration of this Hadith is doubtful
although it is commonly known among the people of Tafsir.

Ibn Ha jar said in his book Al-Isabah, "Claiming that the person who is mentioned in the narration (if
the story is true and I do not think it is true) is the famous Sahabi who witnessed the Battle of Badr,
is a doubtful matter.

(Part No. 3; Page No. 162)

It is authentically reported that the Prophet (peace be upon him) said: None of those who witnessed

the Battle of Badr and Al-Hudaybiyah will be admitted into Hellfire, He also reported that His Lord says
to the people of Badr: Do what you like for I have forgiven you. How can a person with that status

be afflicted by Allah with hypocrisy in his heart and have an Ayah revealed about him! It seerns that
the Ayah refers to someone else; Allah knows best." (vol. 1, p. 19S).

Al-Zamakhshary said while providing Takhrij of Hadith of his Al-Kashaf: This is a very weak chain of
narration. Al-Bukhari said in his book Fath Al-Bary: Ibn Al-Athir confirmed in his book Al-Tarikh that
the beginning of the obligation of Zakah was in the ninth year. Some scholars confirmed what Ibn Al-
Athir believed concerning the long story of Tha "labah ibn Hatib. However, it is a weak Hadith and can
not be taken as proof.

Ibn Hazm judged it to be an invalid narration in his book Al-Muhalla vol. 11, pp. 207- 208.
Al-Dhahaby said in his book Tajrid Asma 1 Al-Sahabah vol. 1, p. 66 in the biography of Tha "labah

(Part No. 3; Page No. 163)

Ibn Hatib and after referring to this story, "This is a Munker (rejected Hadith reported by a weak
narrator whose narration conflicts with an authentic Hadith) Hadith.

Afterwards, Al-Tabary mentioned the story in his book Al-Tarikh vol. 3, p. 124 on the authority of Ibn
"Abbas from Muhammad ibn Sa"d Al-"Awfy from his father from his uncle from his uncle's father
from his uncle from his father, "Atiyyah ibn Sa "d Al- "Awfy who is a weak narrator.

To sum up, this story is invalid and not true. Moreover, there is proof in its wordings to its invalidity
which is : The Prophet's Sunnah is to take Zakah from the withholder forcibly in addition to Ta "zir
(discretionary punishment). It is authentically reported that the Prophet (peace be upon him) said on
the authority of Bahz ibn Hakim from his father from his grandfather: For every forty pasturing

camels, one she-camel in her third year should be given [in Zakah]. The camels are not to be
separated from reckoning. He who pays Zakah with the intention of getting reward will be rewarded.
He who evades it, we shall take it [forcibly from him] as well as half of his property as a due from
the dues of our Lord. There is no share in it (Zakah) to the family of Muhammad (peace be upon
him).) Related by Ahmad, Abu Dawud and Al-Nasa'y.

The context of the above story contradicts this policy; therefore, it is invalid with regard to its chain of
narration and its content.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 18257

Q 1: Allah (Glorified and Exalted be He) says: Bismillah Al-Rahman, Al-Rahim [In the Name
of Allah, the Most Gracious, the Most Merciful] the Commandment (the Hour or the

punishment of disbelievers and polytheists or the Islamic laws or commandments)
ordained by Allah will come to pass, so, seek not to hasten it. >

(Part No. 3; Page No. 164)

It is known that the verb "at a" in Arabic is a past tense, while "fala tasta jiluh" denotes
the present. We would like Your Eminence to explain this Ayah (Qur'anic verse) for us to
understand it.

A: The following Ayah The Event (the Hour or the punishment of disbelievers and polytheists or the

Islamic laws or commandments) ordained by Allah will come to pass means that the Day of

Resurrection is drawing near. This meaning was expressed in the past tense in Arabic (the
translation above solved the problem by rendering it in the future tense) to stress that the Day of
Resurrection will undoubtedly take place. The imminence of the Day of Resurrection which is stated
in this Ayah mentioned above was also stressed in other Ayahs. For example; Allah (Exalted be He)
saySj {Draws near for mankind their reckoning; while they turn away in heedlessness.) Allah

(Glorified and Exalted be He) also says. The Hour has drawn near, and the moon has been cleft

asunder (the people of Makkah requested Prophet Muhammad pJ^jy oJLc ofll jJL^ to show them a
mirac^ so he showed them the splitting of the moon).)

Using the past tense to indicate a future event to stress the imminence of this event can be found in
many Ayahs in the Qur'an. For example; Allah (Exalted be He) says; And the Trumpet will be blown;

and all who are in the heavens and all who are on the earth will swoon away; except him whom
Allah wills. Allah also says; And the dwellers of Paradise will call out to the dwellers of the Fire

(saying) : > Also; Allah says; And the earth will shine with the light of its Lord (Allah; when He will

come to judge among men): and the Book will be placed (open); and the Prophets and the witnesses
will be brought forward; and it will be judged between them with truth; and they will not be
wronged . And each person will be paid in full of what he did; and He is Best Aware of what they

do.) {And those who disbelieved will be driven to Hell

(Part No. 3; Page No. 165)

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Q 2: Allah (Glorified and Exalted be He) orders us to measure weights fairly and not
tamper with the scales. I work in a bakery where my job is to knead the dough. I have no
other skill and it is my only source of income. Most of the employers in this field order us
to reduce the weight of bread. Indeed, I witness this crime and participate in it. I must
mention that I do so to follow the orders of the owner of the bakery. In addition, we mix
some materials with the flour. Should I quit this job which is my only source of
sustenance, or what should I do?

Q: Allah (Exalted be He) prohibits us to tamper with weights and measures by reduction and
decrease. Allah (Exalted be He) states: Woe to Al-MutaffifQn (those who give less in measure and

weight).) <Those who, when they have to receive by measure from men, demand full measure,

■ : And when they have to give by measure or weight to (other) men, give less than due.} {Do they not

think that they will be resurrected (for reckon ing), On a Great Day? The Day when (all) mankind

will stand before the Lord of the 'A lam in (mankind, jinn and all that exists)?) .

Therefore, you must weigh accurately and comply with the command of Allah (Exalted be He). Do not
obey those who order you to tamper with the scales, even if they dismiss you. Whoever abandons
something for the Sake of Allah (Exalted be He), He will recompense him with something better.

(Part No. 3; Page No. 166)

You should advise those who order you to do this and remind them of Allah (Exalted be He); perhaps
He will guide them because of your advice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17445

Q: A man began recitation of the Qur'an with Allah's saying, and upon allah is the

responsibility to explain the Straight Path but there are ways that turn aside. (Surah

Al-Nahl) on the grounds that the sentence is dependent and the pronoun in the word
Minna (i.e. of it) refers to Al-Sabil (i.e. the straight path). But another man objected to
the man and blamed him for beginning with this verse on the basis that the conjunction
in the beginning of the Ayah and the pronoun goes back to the beginning of the Surah.
We hope that you will illustrate the intended meaning of the Ayah for the serious
importance since this is related to the book of Allah. I invoke Allah to guide you along the
way and help you in the service of the Qur'an and Islam.

[Mote: I hope that your answer will illustrate whether it is permissible to begin with the
verse or not.

(Part No. 3; Page No. 167)

A: The pronoun in Allah's saying, there are ways that turn aside (such as Paganism, Judaism and
Christianity), refers to the word Al-Sabil (i.e. the straight path)

The meaning is that the ways are of two kinds; that which is straight and just and leads to Allah and
His Paradise and complies with what is revealed to Messengers and mentioned in the revealed books,
whereas the other kind is the way that is deviated from the right path, that goes against the way of
Allah's Messengers and confirms to the way of the stray people.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16362

Q 2: What is the meaning of the statement of Allah (Exalted be He): and your Lord has

decreed that you worship none but Him. and that you be dutiful to your parents. If one of

thern or both of thern attain old age in your life, say not to thern a word of disrespect nor shout at
them but address thern in terms of honour.} {And lower unto them the wing of submission and

humility through mercy, and say : "My Lord! Bestow on them Your Mercy as they did bring me up
when I was young." ?

A: Allah (Glorified and Exalted be He) orders His servants to worship Him Alone and be dutiful to
parents, especially when they reach old age, and forbids us to mistreat them. He also commands us
to be obedient and lenient with them and offer Du "a' (supplication) for them because of their having
been kind towards us.

(Part No. 3; Page No. 168)

In many Ayahs (Qur'anic Verses), Allah (Glorified be He) associates His right with the rights of
parents to express the great rights they have on us.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

■

The first question of Fatwa no. 14755

Q 1: What is the explanation of the following Ayah (Qur'anic verse): and recite the Cjur'an

in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur J an in the early dawn is
ever witnessed (attended by the angels in charge of mankind of the day and the night). ?

A: The Saying of Allah (Glorified and Exalted be He): and recite the Qur J an in the early dawn (i.e.

the morning prayer). Verily, the recitation of the Qur J an in the early dawn is ever witnessed
(attended by the angels in charge of mankind of the day and the night), refers to the Fajr (Dawn)

Prayer. Imam Ahmad related in the Musnad (Hadith compilation) on the authority of Abu Hurayrah
(may Allah be pleased with him): The Prophet (peace be upon him) said about the Ayah which

reads: {and recite the Qur J an in the early dawn (i.e. the morning prayer). Verily, the recitation of the

Qur J an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day
and the night), that it (i.e. the Qur'an) is witnessed by the angels of the night and the angels of the

day.) (Related by Al-Nasa'iy, Ibn Majah, and Al-Tirrnidhy who said it is a Hadith Hasan Sahih (a good

and authentic Hadith)) It was related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari
and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet
(peace be upon him) said: "Angels take turns among you

(Part No. 3; Page No. 169)

by night and by day, and they all assemble at the Dawn and "Asr (Afternoon) Prayers. Those (of the
angels) who spend the night among you, then, ascend, and their Lord asks them, though He is the
best informed about them: How did you leave My Servants? They say: We left them while they were
offering Salah (Prayer) and we came to them while they were offering Salah.">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13515

Q: Allah (Glorified and Exalted be He) says: Wealth and children are the adornment of the life
of this world. Why does Allah mention wealth before children in this Ayah (Qur'anic
verse)? What is the wisdom behind this?

A: a Hah (Glorified and Exalted be He) mentions wealth before children in the ayah which reads:
Wealth and children are the adornment of the life of this world.) though children are mostly more

beloved than wealth , because the latter is deep-rooted in adornment and provision. Wealth is also
more general than children as a person may have wealth at any

(Part No. 3; Page No. 170)

age while only married people may have children. Moreover wealth safeguards life while children
maintain the continuity of the human species. Also, the need for wealth is more than the need for
children; and wealth is more effective in life than children. Finally, wealth that is not combined with
children is an adornment while a person who has children but not wealth lives in suffering.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 17072

Q 1: What is the correct explanation of the following Ayah (Qur'anic verse): "Verily! I
seek refuge with the Most Gracious (Allah) from you, if you do fear Allah.") ?

A: The explanation of this Ayah She said: "Verily! I seek refuge with the Most Gracious (Allah) from

you, ifyou do fear Allah." was stated by the general Mufassirs (exegetes of the Qur'an), among

whom were Al-Hafizh Ibn Kathir (may Allah be merciful with him) who said in his Tafeir vol. 3, p.
115, "When the angel took a human form and appeared to her while she was in a secluded place
away from her people, she thought that he wanted her for himself. She, thus, said, "Verily! I seek

refuge with the Most Gracious (Allah) from you, ifyou do fear Allah. ">

(Part No. 3; Page No. 171)

This means that she reminded him of Allah, if he really feared Him. It is prescribed to ward off evil by
the easiest means first and that was why she tried to frighten him by Allah (Glorified and Exalted be
He). Ibn Jarir said: On the authority of Abu Kurayb who reported from Abu Bakr from "Asim who
said, "Abu Wa'il related the story of Maryam (Mary) and explained, 'She knew that the person who
fears Allah has a mind which prohibits them from committing evil acts, and that was why she said,
■ : "Verily! I seek refuge with the Most Gracious (Allah) from you, ifyou do fear Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
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The first question of Fatwa no. 16487

Q 1: We hope to know the explanation of the following Ayah (Qur'anic verse) in which
Allah says: "Then, there has succeeded them a posterity who have given up As-Salat

(the prayers) and have followed lusts. So they will be thrown in Hell." >

A: The Ayah means that there is a severe threat for those who delay offering Salah (Prayer) until its
time passes for no legal excuse. It is similar to the Saying of Allah (Exalted be He): So woe unto

those performers of Salat (prayers) (hypocrites). Those who delay their Salat (prayer from their

stated fixed times). Anyone who delays Salah until its exact time passes without a legal excuse is

under the threat of experiencing torture in Way I and Ghayy, which are two valleys in the Fire.

(Part No. 3; Page No. 172)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18470

Q: What is the meaning of the saying of the sorcerers of Pharaoh as Allah related about
them: < the magic to which you did compel us. > ?

A: The apparent meaning of the Ayah and the magic to which you did compel us. is that Pharaoh

compelled the magicians to do their black magic. However; there are other Ayahs (verses); which
ind icate that the sorcerers did it willingly. For example; Allah (may he be Praised) says; they said to

Fir'aun (Pharaoh): "Will there surely be a reward for us if we are the winners?"><He said: "YeS; and

you shall then verily be of those brought near (to myself)." in addition to other Ayahs to the same

effect.

To reconcile between these AyahS; the scholars had three interpretations. The first of which is that
compulsion happened in respect of attendance of the magicians to challenge Musa (Moses) with their
magic and when Pharaoh commanded them to perform their magic they performed it with their free
will. Thus; compulsion happened at first then they did their magic willingly after that. By this; the
meaning of the Ayahs becomes clear and the contradiction is removed.

(Part No. 3; Page No. 173)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad; his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

The General Presidency of Scholarly Research and Ifta'. All Rights Reserv

The first question of Fatwa no. 21677

Q 1: Allah (Glorified and Exalted be He) says. Have they not travelled through the land, and

have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that
grow blind, but it is the hearts which are in the breasts that grow blind. Allah (Glorified be He)

says in another Ayah (Qur'anic verse). This (Qur J an) is a Message for mankind (and a clear

proof against them), in order that they may be warned thereby, and that they may know that He is
the only One Ilah (God - Allah) - (none has the right to be worshipped but Allah) - and that men of
understanding may take heed. In the first Ayah, which is from Surah Al-Hajj, Allah says that

the heart represents the source of reasoning, but in the second Ayah He (Glorified and
Exalted be He) says that heedfulness can only be given by men of understanding, that is,
by reason.

Why is there a difference between the heart and the mind? Some people take
understanding, which Allah attributes to reason as mentioned in the Ayah, as a pretext
for refuting Hadith Sahih (authentic Hadith) and making Ta'wil (allegorical interpretation)
of them - although they are clearly expressed sometimes and often inconclusive - on the
pretext of seeking the rule of reason since Allah has praised those who apply reason in
many Ayahs. They even claim that accepting the apparent meanings of the Sahih Hadith

(Part No. 3; Page No. 174)

denote drifting from the truth.

Please advise us by explaining the role of reason in understanding the Ayahs of Allah
(Glorified and Exalted be He).

A: There is no contradiction between both Ayahs because the source of reason is the heart and it is
connected to the brain, as has been declared by the verifying scholars. Sound reason does not
contradict with correct Naql (primary Islamic source texts: Qur'an and Hadith). In case there is a
contradiction between them, then there is something wrong regarding one of them. Also, everything
that is stated in the texts is understood by reason. Thus, it is obligatory to give precedence to Naql
because it is infallible whereas reason is defective and fallible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18776

Q 3: Allah (Exalted he He) states, and the Trumpet will be blown, and all who are in the
heavens and all who are on the earth will swoon away, except him whom allah wills.
Another Ayah states, everything will perish except His Face. Please interpret these
two Ayahs.

(Part No. 3; Page No. 175)

A: Allah's statement And (remember) the Day on which the Trumpet will be blown - and all who

are in the heavens and all who are on the earth, will be terrified except him whom Allah will
(exempt). And all shall come to Him, humbled, is about the terrifying sounding of the Trumpet at the

end of time. It will be the swooning blow of Israfil (peace be upon him) who will sound the Trumpet
by Allah's order, so that everyone in the heavens and the earth will die except those whom Allah
(Glorified be He) excludes. This blow is the swooning sound, when all people will die. Then, the
second blowing will cause the dead to rise from their graves, according to Allah's statement, <And

the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon
away, except him whom Allah wills. Then it will be blown a second time, and behold they will be
standing, looking on (waiting).)

Allah (Exalted be He) also states. Everything will perish save His Face. His is the Decision, and to
Him you (all) shall be returned. He (Glorified and Exalted be He) tells us that He is the Ever-Living
and the Everlasting One, and that everything else will perish, according to Allah's statement, <He is
the First (nothing is before Him) and the Last (nothing is after Him) He is the First One before
everything, and the Last One after everything.

(Part No. 3; Page No. 176)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16913

Q: What is the Tafsir (explanation/ exegesis) of Allah's statement: and consult them in
the affairs. Then, when you have taken a decision, put your trust in allah May Allah
protect and support you!

A: The word Shura linguistically means the act of exchanging opinions and ideas on certain matters.
It is defined as taking decision after exchanging and reviewing different opinions. It is taken from the
term, "Shurt-ul- "Asal (I collected the honey), that is to say taking it from its honeycomb. Al-Qurtubi
commented in his Tafsir that Shura is based upon the divergence of opinions, and the person who is
consulted scrutinizes them to arrive at what is in accordance with the Qur'an and the Sunnah, as best
possible. If he decides upon a certain opinion, by the guidance of Allah, he resolves to act according
to it putting his trust in Allah and relying on his effort to infer the legal ruling. This is what Allah
ordered His Prophet to do as mentioned in this Ayah.

Ibn Kathir commented : This is why the Prophet (peace be upon him) used to consult his Sahabah
(Companions of the Prophet) when issues would arise. It served as a means to please and
encourage them to be more active in their affairs, as he consulted them on the day of the Battle of
Badr

(Part No. 3; Page No. 177)

concerning seizing the caravan of Abu Sufyan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 21712

Q: Attached to my letter is an image of a star that exploded in space three thousand
light-years ago. As you see, the shape of the explosion looks like a red flower. The
following Ayahs (Qur'anic verses) are thus written behind the image: then when the
heaven is rent asunder, and it becomes rosy or red like red-oil, or red hide Then which of

the Blessings of your Lord will you both (jinn and men) deny? The English translation of these

Ayahs and their following commentary state: "Now we are in the year 2000 A. D. and the
Qur'an told of this one thousand and four hundred years ago according to the Muslim
calendar. This image was taken by NASA Hubble Space Observatory through the Nebula
Telescope. The image is of a star that exploded three thousand light-years ago. It would
be better to call it 'Red-oil Rose 1 as Allah (Glorified be He) names it in Surah (Qur'anic
chapter) Al-Rahman."

(Part No. 3; Page No. 178)

Could you please give me the correct Tafsir (explanation) of the Ayahs mentioned
above? It may be worth mentioning that this image was used in a lecture that was given
in English by one Da x y (caller to Islam) who displayed it while explaining to Muslims and
non-Muslims the miraculous aspects of the Qur'an regarding this matter. The lecture was
given to the communities of Al-Khubar in the eastern region. May Allah reward you with
the best.

A: Such a comment is tantamount to saying about Allah that which a person does not know and
giving the Holy Qur'an a wrong Tafsir. This is because the Ayahs in question refer to the splitting of
the heavens in the Hour of Resurrection. They do not refer to stars, changes and meteors' falling to
this world. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 21677

Q 2: Allah (Glorified and Exalted he He) states: allah does not forhid you to deal justly

and kindly with those who fought not against you on account of religion nor drove you
out of your homes. Verily, allah loves those who deal with equity. We are ordered in

many Ayahs of the Qur'an like Ayah no. 4 in Surah Al-Mumtahanah not to show affection
to the disbelievers. Moreover, showing opposition to disbelievers is among the
prerequisites of the belief in hating for the sake of Allah and disassociation from Shirk
(associating others in worship with Allah) and those who fall in it. We ask you, may Allah
confer His Mercy on you,

(Part No. 3; Page No. 179)

to elaborate on what is intended by the words Qist and Birr (dealing justly and kindly)
mentioned in Ayah no. 8 of Surah Al-Mumtahanah and the proper way to apply the
intended meaning of the Ayah, while resenting and disassociating ourselves from
disbelievers.

A: It is obligatory to show opposition to disbelievers for they are the adversaries of Allah , His
Messenger and the Muslims. Allah (Exalted be He) stated: O you who believe! Take not My enemies

and your enemies (i.e. disbelievers and polytheists) as friend; And: You (O Muhammad <aDl ,_s±^

yoJL^g a-Jbc) will not find any people who believe in Allah and the Last Day, making friendship with
those who oppose Allah and His Messenger (Muhammad yoJL^g oJLc <aDl jJL^), even though they
were their fathers or their sons)

Dealing justly and kindly with them is conditional on their not being hostile to Muslims, driving them
out of their homes, or helping to drive them out. In this case, it is considered good dealings and
gratefulness and not love and affection towards them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The second question of Fatwa no. 17670

Q 2: We hope to know the explanation of Allah's Saying:

heavens and of the earth the like thereof (i.e. seven).)

It is Allah Who has created seven

(Part No. 3; Page No. ISO)

Does this mean there are seven earths, or does it refer to the layers of the earth?

A: Allah (Glorified be He) tells us that He has created seven heavens and seven earths in His Saying:
It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven).} It is

mentioned in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that the Prophet
(peace be upon him) said : {"If a person takes a span of land undeservedly, their neck shall be

encircled with it down seven earths." This is a proof of Allah's Absolute Power (Glorified and Exalted

be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-
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Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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Fatwa no. 15609

Q: allah (Exalted be He) says: (And when the female (infant) buried alive (as the pagan Arabs
used to do) is questioned: What is the linguistic and Sharpy (Islamic legal) meaning of
Wa'd? May Allah reward you with the best!

A: Wa'd is burying the female infant alive. The Ayah (Qur'anic verse) mentioned in the question
refers to what the pagan Arabs

(Part No. 3; Page No. 181)

of Jahiliyyah (pre-Islamic time of ignorance) used to do by burying their female infants alive because
of their hatred of girls. Thus, on the Day of Resurrection, the Maw'udah (female infant buried alive)
will be questioned about the fault she did to be killed. This is a way of threatening the murderer for if
the wronged person is asked, what then will happen to the wrongdoer? It is worth mentioning that
the same Ayah is read as well: "And when the Maw'udah shall question/ 1 which means she will
require to avenge herself on the killer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-
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Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The second and third questions of Fatwa no. 19497

Q 2: What is meant by, "everything" in Allah's statement. Destroying everything by the
Command of its Lord! ?

A: The word, "everything" in Allah's statement. Destroying everything by the Command of its Lord

means all that Allah ordered to be destroyed with respect to the people of "Ad when they insolently
defied the Command of their Lord. Ibn Jarir Al-Tabari said in his book of Tafsir (vol. 22, p. 29): Allah
(Exalted be He) states that the storm wreaked havoc upon everything and turned things upside down.
He means it destroyed all that Allah ordered should be destroyed, because it did not destroy Hud and
those who believed him.

Ibn Kathir said in his book of Tafsir (vol. 4, p. 160): Destroying everything

(Part No. 3; Page No. 182)

means ruining everything in their city. Al-Qurtubi said in his book of Tafsir (vol. S, p. 206):
Destroying everything means killing the people of "Ad and destroying their wealth. Ibn "Abbas

(may Allah be pleased with him) said that it means destroying everything it was sent for.

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Q 3: Ibn x Abbas (may Allah be pleased with him) said about Wud, Suwa x , Yaghuth, Ya^uq
and Nasr that they were righteous men among the people of IMuh (peace be upon him).

How can they be among the people of Nuh while the message of IMuh was directed at
destroying idols? Can they not be the names of righteous men among the people of
Adam and Idris and when they died and knowledge was forgotten, the people of Nuh
made idols in their likeness and began worshiping them? How can (knowledge be
forgotten) in the words of Ibn ^ Abbas, while Nuh rebuked them day and night, in private
and in public?

A: The Jutnhur (dominant majority of scholars) agreed that Wud, Suwa ", Yaghuth, Ya "uq and Nasr
were idols of righteous people who were worshipped by the people of Nuh in the era of Null, and
then by all the Arabs. This is the opinion of Ibn "Abbas (may Allah be pleased with him).

As for the righteous people, scholars disagreed about them.

The first opinion is that of Ibn Jarir who said that Ibn Humayd told them that Mihran said
(Part No. 3; Page No. 183)

on the authority of Sufyan, from Musa from Muhammad ibn Qays : ya "uq and Nasr He said, "They

were righteous people from Banu Adam (descendents from Prophet Adam), and they had followers
who used to imitate them. When they died, their followers said 'if we make statues of thern, it will
urge us to perform "Ibadah (worship) as we will always remember them. When those followers
died, the following generation was misled by Iblis (Satan). He convinced them that they used to
worship the idols and that they brought rain. This was the beginning of idol worship. When Allah sent
Nun, they asked the people not to forsake their gods: Wud, Suwa ", etc.

Sufyan said on the authority of his father, from "Ikrimah (may Allah be pleased with him), "There
were ten generations between Adam and Nuh, all of whom were Muslims." (See the Tafeir
(explanation of the meanings of the Qur'an) of Al-Tabari, volume 23, p. 639; Tafsir Al-Qurtubi,
volume 9, p. 307-308; and Tafsir Ibn Kathir, volume 4, p. 426).

The second opinion narrated from Ibn "Abbas (may Allah be pleased with him) is that these idols
were righteous men from the people of Nuh. In his Sahih (authentic) Book of Hadith, Al-Bukhari
narrated on the authority of "Ata 1 , from Ibn "Abbas (may Allah be pleased with him) that he said,
"The idols that used to be worshipped among the people of Nuh came to be worshipped by all the
Arabs. As for Wud, it was worshipped by Kalb in Dawmat Al-Jandal; as for Suwa ", it was worshipped
by Hudhayl; as for Yaghuth, it was worshipped by Murad and then by Banu Ghutayf in Al-Jaraf near
Saba'; as for Ya "uq, it was worshipped by Hamadan; as for Nasr, it was worshipped by Hirnyar, the
people of Dhul-Kila ". These were the names of righteous men among the people of Nuh (peace be
upon him). When they died,

(Part No. 3; Page No. 184)

Satan whispered to their people to make idols of them in the places where they used to sit and gave
them their names. They did, but they were still not worshipped. When those people died and
knowledge was abrogated, these idols were worshipped." This was also narrated by "Ikrimah, Al-

Dahhak, Qatadah and Ibn Is-haq. (See the Tafsir of Ibn Kathir, volume 4, p. 426, and the Tafsir of A h
Cjurtubi, volume 9, p. 30S).

Thus, the interpretation of the statement of Ibn "Abbas (may Allah be pleased with him) is that those
idols were of righteous men among the people of Nun, i.e. the people to whom Nuh was sent, who
were upon Islam before Nuh was sent to them. When they died and their people made idols of them
to remember and follow them, they were not worshipped in the beginning. When those people died
and knowledge was abrogated, the idols were worshipped and Shirk (associating others with Allah in
worship) spread. Allah sent Nuh (peace be upon him) to resist this and to call them to worship Allah
alone.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Deputy Chairman

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

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The second and third questions of Fatwa no. 12126

Q 2: is the book "Safwat Al-Tafasir" authored by Shaykh Muhammad x Aly Al-Sabuny
considered a good reference in Tafsir (explanation/exegesis of the meanings of the
Qur'an)?

(Part No. 3; Page No. 185)

A: It is not a good reference because it includes many of the shortcomings which the scholars have
pointed out.

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Q 3: what are the useful books other than the Qur'an for those seeking Islamic
knowledge in the fields of Tafsir (explanation/ exegesis of the meanings of the Qur'an),
Hadith, Fiqh (Islamic jurisprudence), and the Arabic language? May Allah safeguard and
support you! Amen

A: The following are some of the important books of Tafsir: "Tafsir Ibn Jarir Al-Tabary," "Tafsir Al-
Baghawy, " and "Tafsir Ibn Kathir." In Hadith: "Fat-h-ul-Bary" by Ibn Hajar Al- "Asqalany, which is the
commentary on the Sahih (authentic) Book of Hadith of Al-Bukhari and "Sharh Al-Nawawy for Sahih
Muslim." In Fiqh: "Al-Majrnu "" by Al-Nawawy, which is the commentary on the book "Al-Muhadhab"
by Al-Shirazy, "Al-Mughny" by Ibn Cjudamah, and "Al-Um" by Al-Shafi"y. In the Arabic language:
"Lisan Al- "Arab" by Ibn Manzhur and "Al-Qamus Al-Muhit" by Al-Fayruz Abady.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 3; Page No. 186)

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(Part No. 3; Page No. 187)

Hadith

(Part No. 3; Page No. 188)
(Part No. 3; Page No. 189)
The fifth question of Fatwa no. 19378

Q 5: There are those who claim that some of the Hadiths in the books of Sunnah
(whatever is reported from the Prophet) such as Al-Bukhari, Muslim and others
contradict the Ever-Glorious Qur'an. These Hadiths include the Hadith on the Mahdi (a
man named after the Prophet, who will appear as a sign of the Hour and rule according
to Islamic law), the descent of *Eisa (Jesus - peace be upon him), the Hadith on Shafa*ah
(intercession) and many others. What is your opinion concerning this issue?

A: The Shar "i (Islamic legal) texts are from One Who is All-Wise, We 1 1- Acquainted (with all things),
and there could never be any contradiction or conflict between thern. The claim that some of the
Hadiths reported by Al-Bukhari, Muslim and others which are authentically attributed to the Prophet
(peace be upon him) contradict the Qur'an is false and utterly baseless. However, all that may
appear to be contradictory on the surface is textually reconcilable. After considering and looking into
the general Shar "i texts, all doubts and ambiguity are removed.

As for what you mentioned concerning the Mahdi, the descent of "Eisa (peace be upon him) near the
end oftime, and the Shafa "ah of our Prophet Muhammad (peace be upon him), these Hadiths are
authentic and should be believed in; they do not contradict the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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The eleventh question of Fatwa no. 21672

Q 11: We often read at the end of a Hadith that it is Hadith IMarfiT and Muttafaq ^alaih
(agreed upon); what do these terms mean? Who traces the Hadith that is said to he
Marfu x to the Prophet? With regard to Muttafaq x Alain, what is meant by it? Does it
mean that the scholars of Hadith agreed on its authenticity or weakness?

A: The meaning of Hadith Marfij " is that the companion attributed the Hadith to the Prophet (peace
be upon him).

Muttafaq "Alain indicates that it is related by Al-Bukhari and Muslim on the authority of the
Companion who narrated the Hadith from the Prophet (peace be upon him) and both of them, i.e. Al-
Bukhari and Muslim, agreed on the authenticity of the Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The fourth question of Fatwa no. 18611

Q 4: What is meant by "Related by the three" and "Related by the five"?

A: The three are : Abu Dawud, Al-Tirmidhyj and Al-Nasa'y while the five refers to the three Imams
mentioned above along with Ibn Majah and Imam Ahmad.

(Part No. 3; Page No. 191)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 18444

Q 2: do the Books of Hadith explain the Qur'an? Is it true that there is no Sunnahs
(supererogatory acts of worship following the example of the Prophet) in Islam and that
a person has to adhere only to Faridahs (obligatory acts)? Is it correct that to be saved
from punishment in the Hereafter we have to abandon Sunnah (whatever is reported
from the Prophet) and rely only on the Qur'an?

A: According to Ijrna " (consensus of scholars), the purified Sunnah is the second source of evidence
in Islam. The Sunnah explains the Qur'an. Anyone who denies the authenticity of the Sunnah is a
Kafir (disbeliever) because they deny one of the agreed-upon principles of Islam. Allah (Exalted be
He) says : And whatsoever the Messenger (Muhammad p.}^ <lJ£ afil ^JL^-) gives you, take it; and

whatsoever he forbids you, abstain (from it). Allah (Glorified be He) also says: And We have also

sent down unto you (0 Muhammad joJL-u g oJLt oftl ,_sJL^) the Dhikr [reminder and the advice (i.e. the
Qur'an)], that you may explain clearly to men what is sent down to them)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

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Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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(Part No. 3; Page No. 192)

The first question of Fatwa no. 20374

Q 1: What is the meaning of the scholars' saying, "This Hadith is weak and not authentic
yet it should be acted upon" and "This Hadith is authentic but it should not be acted
upon"?

A: The meaning of the saying, "This Hadith is weak and not authentic yet it should be acted upon/ 1 is
that a Hadith may be weak in terms of Matn (text of a Hadith) or Sanad (chain of narrators). In other
words, one of its narrators may be weak regarding his memorization or Irsal (narrating a Hadith with
no Companion of the Prophet in its chain of narration), or because of being a Mudallis (a Hadith
narrator who provides misleading information about his shaykh or the chain of narration), or an
unknown narrator, or because the Hadith may contain any such aspects of weakness. In this case,
the weak Hadith itself cannot be considered as self-evident proof. However, it can be acted upon if
there are other similar narrations that are free from aspects of weakness or if there are authentic
proofs from the Qur'an, authentically reported Sunnah (whatever is reported from the Prophet), the
practices of the Sahabah (Companions of the Prophet), or Ijrna" (consensus of scholars) with the
same meaning or ruling conveyed in the weak Hadith. Only then can a weak Hadith be acted upon.
An example of this is the Hadith related by Al-Tirrnidhy in his book "Jarni " Al-Tirimidhy" from Ibn
"Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said: i "Anyone who

combines two Prayers without a valid excuse, they have approached one of the doors of major
sins.") Reporting this Hadith directly from the Prophet (peace be upon him) is questionable. However,

Al-Tirrnidhy commented on it saying, "Scholars have agreed on acting upon this Hadith." This means
that combining two Prayers without a legal excuse is unlawful and is considered one of the major
sins; because it was reported from some Sahabah such as "Umar (may Allah be pleased with him)
and because Allah (Exalted be He) says: Then, there has succeeded them a posterity who have

given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them
or by not offering them perfectly or by not offering them in their proper fixed times] and have
followed lusts. So they will be thrown in Hell.)

(Part No. 3; Page No. 193)

and : (So woe unto those performers of Salat (prayers) (hypocrites), Those who delay their Salat

(prayer from their stated fixed times). Another example is the Hadith narrated on the authority of

Abu Umamah Al-Bahily (may Allah be pleased with him) that Allah's Messenger (peace be upon him)
said: "Water does not become impure by anything unless it is something that clearly changes its

smell, taste, or color." (Related by Ibn Majah and others) According to the great scholars of Hadith,

this is a weak Hadith, yet its ruling and meaning are authentic and are acted upon.

Al-Nawawy said, "The Muhaddiths (Hadith scholars) agree that this Hadith is weak." This means it is
the exception mentioned in the Hadith that is ranked as weak, not the basic meaning of the Hadith;
because this basic meaning was confirmed to be authentic from the Hadith on the well of Buda "ah.
Yet, the scholars have agreed on acting upon the ruling stated in the weak part of the narration. Ibn
Al-Mundhir said, "Muslim scholars have unanimously agreed that if some impurity falls in water, no

matter how little or much the water is, causing its smell, taste, or color to change, the water is
considered impure water." Therefore, the I j ma" represents a proof that this water gets impure
because of the mentioned reasons; a proof that is not deduced from the exception mentioned in the
Hadith.

As for the saying, "this Hadith is authentic but it should not be acted upon," it means that this Hadith
is either abrogated by an authentic Hadith that has been revealed after it or there is a conflict
between this Hadith and a more authentic one and both cannot be acted upon together

(Part No. 3; Page No. 194)

or it is difficult to reconcile them through well-known means of reconciliation between conflicting
proofs. In such cases, the scholars of Hadith prefer one Hadith to the other based on legal reasons,
such as the Sahabah's acting upon it, the multitude of its narrators, etc. The disregarded Hadith is
considered a Hadith Shadh (a Hadith narrated by a trustworthy narrator, not in line with the narration
of other trustworthy narrators in terms of wording, chain of narrators, or both) because there is a
more authentic one.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19867

Ql: whoever dies without knowing the Imam of his time would die the death of one
belonging to the days of Jahiliyya (i. e. would not die as a Muslim) What is the degree of
authenticity of this Hadith?

Al: The Hadith in this wording was fabricated by the Shiites and falsely ascribed to the Prophet
(peace be upon him). Sheikhul-Islarn Ibn Tayrniyyah wrote in his book Minhaj Al-Sunnah: "By Allah,
the Messenger (peace be upon hirn) could not have said it in this wording. In fact the well known
narration was reported by Irnarn Muslim that Ibn "Ulnar carne to "Abdullah ibnMuti" when the
incident of Al-Harrah took place he said: 'Prepare a pillow for Abu Abdur-Pahrnan to lean on", but
"Abdullah ibn "Urnar said to hirn: 'I did notcorne to sit, but to tell you that I heard the Messenger of
Allah (peace be upon hirn) say: "One who withdraws his hand from obedience (to the Amir) will find

no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies
without having bound himself by an oath of allegiance (to an Amir) will die the death of one
belonging to the days of Jahiliyya (will die as a pagan)". See (Mukhtasar Al-Minhaj) P. 30

Q2: What do you say about the people who deny the Hadiths

(Part No. 3; Page No. 195)

of the Messenger (peace be upon him)?

A2: The Sunnah is the second source for the Islamic Shari "ah after the Qur'an according to the
Statement of Allah (Exalted be He): And whatsoever the Messenger (Muhammad oJLt a£il ,_s±^

yoJL^g) gives you, take it; and whatsoever he forbids you, abstain (from it), and: He who obeys the

Messenger (Muhammad yoJL-^ <lJLc oiil ,_sJL^), has indeed obeyed Allah All Muslim scholars agree by

general consensus on the obligation of acting upon the Sunnah (whatever is reported from the
Prophet). As for the person who denies acting upon the Sunnah, he is considered a Kafir
(disbeliever); because they disbelieve Allah and His Messenger and deny the consensus of Muslim
scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19820

Q: the Prophet (peace he upon him) said, "Love Arabs for three reasons: because I am
an Arab, because the inhabitants of Jannah (Paradise) speak Arabic, and because the
Glorious Qur'an is revealed in Arabic." Was this Hadith authentically reported from the
Prophet (peace be upon him)? What is its rank regarding authenticity; is it Sahih
(authentic), Da x if (weak), or Mawdu^ (fabricated)? In fact, some people are confused
while others, finding support in the Hadith, claim that people who enter Jannah will speak
Arabic.

A: The Hadith is fabricated and was not authentically reported from Allah's Messenger (peace be
upon hirn) as stated by

(Part No. 3; Page No. 196)

Hadith scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rvgdom of Saudi Arabia

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The third question of Fatwa no. 19378

Q 3: Some people deny some authentically reported Hadith and claim that there are Da^if
(weak) and Munkar (rejected Hadith reported by a weak narrator whose narration
conflicts with an authentic Hadith) Hadith in "Sahih Al-Bukhari". For example, they deny
the Hadith narrated on the authority of Abu Hurayrah (may Allah be pleased with him)
regarding the ruling in case a fly falls into a drink. They further contest the reliability of
the narrator on the pretext that he was a poor person begging people for food.

A: First it is not permissible for a Muslim to deny Hadith judged to be Sahih (authentic) by Hadith
scholars, for believing in them is a fundamental part of Iman (Faith).

Second, "Sahih Al-Bukhari" is the most trustworthy compilation of the Hadith of Allah's Messenger
(peace be upon him). This is applicable to Musnad (Hadith with a sound chain of narration) and
Muttasil (Hadith with a continuous chain of narration to a Companion of the Prophet or Follower; the
generation after the Prophefs Companions) Hadith. As for Hadith Mu"allaq (Hadith missing link in the
chain of narration, reported directly from the Prophet), they include both Sahih and Da "if.

Third, the Hadith narrated on the authority of Abu Hurayrah regarding the ruling in case a fly falls into
a drink is a Sahih Hadith

(Part No. 3; Page No. 197)

whose authenticity is irrefutable. Thus proved, it is obligatory for a believer to believe in it. Moreover,
facts attest to its authenticity and thus it may not be denied.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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rvgdom of Saudi Arabia

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(Part No. 3; Page No. 198)

Questions about the meanings of some Hadith
The first question of Fatwa no. 15129

Q 1: Please explain the Hadith in which the Prophet (peace be upon him) said: Souls are
troops collected together.,,)

A: It was authentically reported from Abu Hurayrah (may Allah be pleased with him) that Allah's
Messenger (peace be upon him) said : "Souls are troops collected together and those who are

familiarized with each other (in the heaven from where they come) would have affinity with one
another (in the world) and those amongst them who are opposite to each other (in the heaven)
would also be divergent (in the world)." (Related by Al-Bukhari and Muslim)

In this Hadith, the Prophet (peace be upon him) stated that souls are inherently either familiarized
with each other or opposed to each other, exactly like conflicting troops in a confrontation. This is
based on the nature of the souls which they are destined to be, i.e. either good or evil. Thus, souls
are familiarized with or opposed to other souls based on unity or difference of natures. Therefore,
good humanitarian souls love and draw closer to others of similar nature while evil souls feel inclined
to others of similar nature and both parties feel disinclined to those opposite to them.

The author of "Al-Fath" quoted Al-Khattaby as saying: This may refer to

(Part No. 3; Page No. 199)

their similarity as regards good or evil, righteousness or corruption. Good people are inclined to other
good people, while evil people are similarly inclined to other evil people. Actually, souls feel affinity
with others according to the nature on which they have been created, i.e. good or evil. Thus, if the
natures of souls are similar, they will get along; otherwise they will be disinclined to one another.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17340

Q 1: In the Hadith of the Prophet (may peace he upon him): none of you will have faith
till he loves me more than his father, his children and all mankind. What is meant by love
in this Hadith?

A: The Hadith means that it is obligatory upon a Muslim to give priority to the obedience of Allah and
His Messenger over the obedience of anyone else, whether offspring, parent or any person. It also
explains the importance of following and emulating the Prophet (peace be upon him) in all matters.

(Part No. 3; Page No. 200)

The Hadith indicates that Iman (faith that every Muslim must have) is not perfect except by achieving
this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 17555

Q: Would you please explain what is meant by the following Hadith: none of you (truly)
believes until his desire is in accordance with what I have brought. ? May Allah bless,
protect, and enlighten you!

A: The Hadith means that the Irnan (Faith) of a person is never complete unless their desires and
inclinations are in conformity with what the Prophet (peace be upon him) came with. Allah (Glorified
and Exalted be He) said that obeying the Messenger of Allah (peace be upon him) is the reason that
the rewards for good deeds will not decrease. Allah (Exalted be He) says. But if you obey Allah and

His Messenger OoJL^g aJLt alii L jJL^-) J He will not decrease anything in reward for your deeds.

When Allah and His Messenger have decided a matter, a believer should not have any choice; they
should rather submit and surrender. Allah (Exalted be He) says, (It is not for a believer, man or

woman, when Allah and His Messenger have decreed a matter that they should have any option in
their decision.}

(Part No. 3; Page No. 201)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fourth question of Fatwa no. 20145

Q 4: Is the following Hadith considered Sahih (authentic): There is no submission 'to any
human being 1 in matters involving Allah's disobedience or displeasure. ? Please tell me about the
narrator and Sanad (chain of narrators) of the Hadith?

A: The Hadith which is mentioned in the question is Sahih and mentioned in the renowned Books of
Sunnah. It is worth mentioning that there are similar wordings of the same Hadith that all give the
same meaning. However, the wording which is quoted above was related by Imam Ahmad in his
Musnad (Hadith compilation). In addition, it was related by Al-Bukhari and Muslim on the authority of
"AM (may Allah be pleased with him) that the Prophet (peace be upon him) said: There is no

submission to any human being in matters involving Allah's disobedience or displeasure. Submission
is due only in what is good.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

HP.

Portal of the gefieFSTT residency
of Scholarly Research and lfta r

(Part No. 3; Page No. 202)

The first question of Fatwa no. 18424

Ql: What is the interpretation of the Hadith: there must be neither harming nor return
of harm. ?

A: Al-Darar (harm) is a noun and Al-Dirar (harming) is the action of inflicting harm in the present
participle. So the meaning of (There must be neither harming) is that people should not cause harm
to others nor to themselves and the meaning of (nor return of harm) is that people should not be
taken by the mistakes of others.

This Hadith includes one of the great Islamic rulings under which many Jurisprudential issues and
rules are classified.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14535

Q 2: What is the meaning of the Prophet's statement: When Allah wills good for His servant
He puts hirn to His service.}

A: It is related by Al-Tirrnidhi and others on the authority of Anas, may Allah be pleased with hirn,
that the Prophet (peace be upon hirn) said: "When Allah wills good for His servant. He puts hirn to

His service." They said, "How does He put someone to His service?" He said, "He guides him to do
good deeds before death."}

(Part No. 3; Page No. 203)

Al-Tirrnidhi commented: It is a Hasan Sahih Hadith. This Hadith indicates that a person is judged
according to his final deeds, and that a Muslim should adhere to obeying Allah (Exalted be He) by
doing what He enjoins and refraining from what He forbids. Furthermore, he should increase his
good deeds, hoping that Allah may end his life in a good way.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 13619

Q 1: What is the meaning of the Hadith: verily, Allah helps this religion (Islam) even
through a sinful person. What is its significance?

A: This Hadith is recorded in the Two Sahih (Sahih Al-Bukhari and Muslim) Books. The wording of Ah
Bukhari is: On the authority of Abu Hurairah (may Allah be pleased with him) who said: <Abu

Hurairah, may Allah be pleased with him, reported: We participated in the Battle of Hunain along with
the Messenger of Allah (peace be upon him). He (the Prophet) said about a man who claimed to be a
Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle,
that man fought strongly and was wounded. It was said: Messenger of Allah, the person whom you
at first said was from among the denizens of Fire fought strongly and died.

(Part No. 3; Page No. 204)

Upon this the Messenger of Allah (may peace be upon him) remarked: He was doomed to the Fire
(of Hell). Some men were on the verge of doubt (about his fate). Meanwhile it was said that he was
not dead but fatally wounded. When it was night he could not stand the (pain of his) wound, and
killed himself. The Messenger (may peace be upon him) was informed of that. He (the Prophet) said:
Allah is the Greatest, I bear testimony to the fact that I am the servant of Allah and His Messenger.
He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise.
Verily Allah helps this faith even through a sinful person. The Hadith means that Allah protects Islam

and enables it even with wicked and unjust persons.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq "Afify

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of Scholarly Research and lfta r

The ninth question of Fatwa no. 3122

Q 9: It is reported that a strong believer is better than a weak believer. Is this about
physical or spiritual strength and is it the same with regard to wealth and poverty?

A: The Hadith refers to the strength of faith. A believer who has strong faith

(Part No. 3; Page No. 205)

is far better than a believer who has weak faith. With regard to physical strength, if it does not make
the person do good deeds, it will not be good at all.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Qa"ud

"Abdullah ibn
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"Afify

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 10593

Q 1: The Prophet (peace be upon him) said, what I command you to do, perform of it as

much as you can and what I forbid you to do, abandon it. Your Eminence, I hope you

can explain this Hadith in brief. What is its significance? Some of the laypeople claim that
this Hadith is a Rukhsah (concession), so we can do whatever we can and leave
whatever we cannot do. Moreover, this opens the door for abandoning the Sunnah (non-
compulsory acts of worship).

A: The Prophet (peace be upon him) means, when saying. When I command you to do anything,

perform of it as much as you can, the ability to do a thing without any hardship involved. For

example, a person is commanded to stand while offering Salah (prayer); however, if he can not pray
while standing, he may pray while sitting down. Likewise, anyone who witnesses Ramadan while he
is Mukallaf (person meeting the conditions to be held legally accountable for their actions) should
observe Sawm (Fast); however, if he can not fast because of illness, he will be allowed to break his
fast and make up for the days he missed later on.

(Part No. 3; Page No. 206)

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul-Razzaq "Afify

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(Part No. 3; Page No. 207)

Some questionable Hadith

Fatwa no. 15837

Q: what is the authenticity of the Hadith "The Mu'mins (believers) are date-eaters"?

A: Wg do not know this to be a Hadith Sahih (authentic). Al- "Ajluny mentioned similar wording: "The
Mu'mins are sweet-eaters." He graded the report: "The Mu'min is sweet and is a sweet-eater" as
Mawdu" (fabricated).

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15677

Q: What is the opinion of Hadith scholars on the following Athar (narration from the
Companions): u Rajab is the Month of Allah, Sha'ban is my month and Ramadan is the
month of my Ummah (nation based on one creed)"? And is this a Hadith Sahih (authentic
Hadith): u O Allah! To You do I complain of my weakness, my helplessness, and disregard
of people towards me..."?

A: Firstly: The narration, u Rajab is the Month of Allah, Sha'ban is rny month and Ramadan is the
month of my nation" is a Hadith Mawdu' (fabricated Hadith). The Sanad (chain of narrators) includes
Abu Bakr ibn Al-Hasan Al-Naqqash who is accused of fabrication, and Al-Kisa'y who is unknown and
his name was mentioned in "Al-La'ali' fy Al-Mawdu "at" book about fabricated Hadiths.

(Part No. 3; Page No. 208)

Secondly : The Hadith : 0 Allah! To You do I complain of my weakness, and my helplessness, and

disregard of people towards me. 0 Most Merciful of the merciful! You are the Lord of the oppressed,
and You are my Lord. To whom do You entrust me? Is it to a stranger, who would frown on me? Or
is it to an enemy, to whom You have given mastery over me? If You are not angry with me, then I do
not care. But Your Protection is the more all-embracing for me. I seek refuge in the Light of Your
Face, whereby all darkness has shone, and whereby the affairs of worldly life and the Hereafter have
been set right, lest You should send down upon me Your Anger, or Your Wrath should befall me.
Yours Alone is the right to blame until You are Content, and there is neither power nor might except
with You. This Hadith is Da' if (weak; a Hadith that fails to reach the status of Hasan) due to a

weakness in the Sanad.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

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Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16001

Q: I read in the book entitled Al-Siraj Al-Munir Sharh Al-Jamr Al-Saghir (vol. 2 p. 180), a
Hadith which reads: three signs when seen, the Last Day is due: When the populated

land grows uninhabited and the uninhabited becomes populated, the virtues are seen as vices and
the vices as virtues, and men manipulate their trusts dishonestly and nonchalantly. Please help me

regarding the authenticity of this Hadith.

(Part No. 3; Page No. 209)

A: This Hadith is related by Al-Tabarany. It was also mentioned by Al-Suyuty in his book Al-Jami " Al-
Saghir who ascribed this Hadith to Tarikh Ibn "Asakir and ranked it as Da "if (weak). Al-Haythamy
said that its chain of narrators is weak for Yahyia ibn "Abdullah Al-Nabulsy is one of its narrators and
he is weak narrator.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdul- "Aziz Al

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"Abdul- "Aziz ibn

Zayd

Fawzan

Al-Shaykh

Ghudayyan

"Afify

"Abdullah ibn Baz

Fatwa no. 16910

Q: It is reported from the Messenger of Allah (peace be upon him) that he said, "Anyone
who misses some Salahs (Prayers) without making them up may pray four Rak ahs (units
of Prayer) with only one Tashahhud (a recitation in the sitting position in the second/
last unit of Prayer). They should recite in each Rak^ah Surah Al-Fatihah then Surah Al-
Qadr and Surah Al-Kawthar fifteen times. They should say while making the intention for
Salah (Prayer): 'I intend to pray four Rak^ahs as a Kaffarah (expiation) for the Salahs
that I missed. 1 Abu Bakr said, "I heard the Messenger of Allah (peace be upon him) say,
"It is a Kaffarah for the missed Salahs of four hundred years." Whereupon ^Aly (may
Allah honor him) said, 'It is a Kaffarah for the missed Salahs of one thousand years. 1 He
thus was asked, "For whom will the extra number of Salahs be counted?" He ( x Aly) said,
"For a person's parents, wife, children, relatives, and the inhabitants of their town.'
When a person finishes offering such a Salah, they should send peace and blessings on
the Prophet (peace be upon him) one hundred times in any form they like then they
should make the following Du^a" (supplication) three times: '□ Allah! As my obedience
does not benefit You in any way and my disobedience does not harm You in any way,
accept from me what does not benefit You in any way and forgive for me what does not
harm You in any way. 0 Allah! You are the One Who fulfills His Promises and forgives
people after committing what makes them liable for punishment. Forgive thus

(Part No. 3; Page No. 210)

Your slave who wronged themselves. I seek refuge with You from the ungratefulness of
wealth and the hardship of poverty. O Allah, You created me after I had been nothing.
You gave me provision after I had owned nothing. Then I committed sins. I acknowledge
all my bad deeds. If You forgive me, Your kingdom will not decrease in any way. If You
punish me, Your kingdom will not increase in any way. O Allah, You can find other people
than me to punish but I can not find any one other than You to be merciful with me. O
Most Merciful, forgive for me what is between me and You and forgive for me what is
between me and people. 0 Hope of the supplicant and Security of the scared! Grant me
Your great Mercy. You are the Most Merciful □ Lord of the whole universe. □ Allah!
Forgive the believing men and women and the Muslim men and women and help us to
extend their good deeds. □ my Lord! Forgive me and bestow me Your mercy for You are
the Best of those who show mercy... Peace and blessings of Allah be upon Prophet
Muhammad, his family, and Companions.'"

A: The above Hadith is fabricated for it is not mentioned in the recognized Books of Had ith.
Moreover j it is well-established that anyone who misses a Salah, has to hasten to make it up once
they remember it. This is because it is authentically reported that the Prophet (peace be upon him)
said, <Anyone who misses a Salah because they sleep or forget it, they have to offer it when they

remember it, there is no expiation for it except this.)

As for the Salah which is mentioned in the question and in which Surahs Al-Qadr and Al-Kawthar are
to be repeated fifteen times, it is a Bid "ah (innovation in religion) Salah that opposes the ordained
Salah.

(Part No. 3; Page No. 211)

Besides j the Du "a' to be read after the Salah mentioned in the question comprises some unsuitable
phrases such as "0 Allah! You can find other people than me to punish" and "0 Security of the
scared!" Consequently, offering such a Salah is not permissible for it is a Bid "ah Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16113

Q: There is a Hadith that reads: "Difference among my Ummah (nation based on one
creed) is a mercy..." Is it an authentic Hadith or not? Most scholars say that the meaning
of the difference among the Ummah is the difference among Juristic Schools. Most
orators mention this Hadith on pulpits. What is your view on the authenticity of this
Hadith and acting upon it? What about the scholars and orators who mention it? Each
one of them follows a different Juristic School and acts upon its views. They say they
follow the view of their Juristic school.

A: The saying that is commonly used by people i.e. (Difference among my Ummah is a mercy), has
no origin. That is, it has no Isnad (chain of narrations). So it is not permissible to ascribe this saying
to the Messenger of Allah (peace be upon him). Perhaps the first to relate it without Isnad was Al-
Bayhaqy (may Allah be merciful to him) in (Al-Risalah Al-Ash "ariyyah) as in (Tabiyin Kadhib Al-
Muftary) by Ibn "Asakir (may Allah be merciful to him) p. 106. Many Hadith scholars held the same
view.

(Part No. 3; Page No. 212)

In his book (Al-Jarni" Al-Saghir), Al-Suyuty (may Allah be merciful to him) could not identify a
narrator reporting this Hadith with Isnad (a chain of narrations). Al-Manawy albeit writing an
extensive commentary on it in (Fayd Al-Qadir vol. 1, p. 209-212 ), did not mention its origin.

Consequently, it is not permissible to ascribe this saying to the Prophet (peace be upon him) nor
mention it as religious proof. Anyone who ascribes it to the Prophet (peace be upon him) should be
notified of this. The difference among scholars on religious issues should be supported by evidence
from the Qur'an and Sunnah (whatever is reported from the Prophet) as in them, there is mercy,
guidance and light. A mistaken scholar is rewarded once and a right scholar is rewarded twice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Al-Shaykh

"Abdullah ibn
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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16131

Q: The Messenger of Allah (peace be upon him) said, "There is many a reciter of the
Qur'an whom the Qur'an curses."

My question: I would like Your Eminence to indicate the meaning of this honorable Hadith,
as I conversed with a Muslim brother regarding it, and he told me that the people
concerned in the Hadith are those who read the Ayah warning against Riba (usury) and
yet indulge in usurious dealings, or read the Ayah of showing dutifulness towards one's
parents, and yet they are undutiful to them, and many other cases. Is this what the
honorable Ayah suggests? Or is it applicable to those who recite the Qur'an without
pondering over its meanings or Ayahs?

(Part No. 3; Page No. 213)

I would like Your Eminence to elaborate on this matter.

A: This is a statement reported from Maymun ibn Mahran, not a Hadith attributed to the Prophet
(peace be upon him). It warns Muslims who recite the Qur'an against the neglect of acting according
to its teachings. Some servants may recite the Qur'an and pass over its prohibitions heedlessly. For
example, they read the prohibitions of Riba, injustice, and Ghibah (backbiting) and yet indulge in
usurious dealings, injustice, and Ghibah, and so on.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
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Fatwa no. 17327

Q: On the authority of Abu Hurayrah (may Allah be pleased with him) who narrated that
the Messenger of Allah (peace be upon him) said: "Anyone who recites Ayat-ul-Kursy

(the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255) after each Salah (Prayer),
there is nothing between them and their entrance into Jannah (Paradise) except their
death." > Was this Hadith authentically reported from the Prophet (peace be upon him)?

A: Al-Nasa'y and Ibn Hibban related on the authority of Abu Urnarnah (may Allah be pleased with
hirn) that the Prophet (peace be upon him) said: "Anyone who recites Ayat-ul-Kursy after each

obligatory Salah, there is nothing between thern and their entrance into Jannah except their death. ">

This Hadith was only narrated by Muharnrnad ibn Hurnayd in some point in the chain of narration.

The Hadith has several chains of narrators which enhance each other; this means that the Hadith has
an origin in religion. Ibn Al-Qayyim (may Allah be merciful with him) said, "It was related from
several chains of narrators but they are all weak. If they are combined, despite the different chains of
narrators

(Part No. 3; Page No. 214)

and their verifiers, this will confirm that the Hadith has an origin in religion."

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Fatwa no. 17822

Q: What is your view on the following Hadith: "He who wants to know what Allah has for
him should consider what he has for Allah."?

A: Al-Suyuty mentioned this Hadith in (Al-Jarni" Al-Saghir) and ascribed it to Al-Daraqutny and to
Abu Nu "ayrn in (Al-Hilyah) and referred to its weakness.

The meaning of the Hadith is that Allah places the servant in a rank that befits Allah's place in the
servant's heart. Allah's place in the servant's heart depends upon how much he knows about Him;
how much he glorifies and respects His Orders and Prohibitions; how far he accepts His Rulings with
a sincere heart and a satisfied soul and how far he acts upon His Obligations and abandons His
prohibitions out of sincere belief in Him and out of glorification , hope and fear from Him. Allah says
about His Prophets and the righteous servants of His, Verily, they used to hasten on to do good

deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.)
(Part No. 3; Page No. 215)

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Fatwa no. 17716

Q: While I was reading an article on Arabic calligraphy written by a Moroccan artist, it
struck my attention that he mentioned two Hadiths of the Prophet (peace be upon him):
"Indeed, calligraphers and tailors earn their living through exhausting the depth of their
eyes." give importance to good handwriting for it is one of the keys of Rizq

(sustenance) I quickly wrote to you asking about the authenticity of these two

Hadiths.

A: The second Hadith, it is a Mawdu " (fabricated) Hadith as reported by Al-Saghani.

As for the saying: ("Indeed, calligraphers and tailors earn their living through exhausting the depths

of their eyes" , it is not a Hadith according to our knowledge.

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The second question of Fatwa no. 17072

Q 2: what is the degree of authenticity of the saying: "The arrogance in return for the
arrogance of your brother

(Part No. 3; Page No. 216)

is Sadaqah (voluntary charity)"?

A: This is a phrase commonly used among people. We do not know this to be of the authentic
reports narrated from the Prophet (peace be upon him). Moreover, it carries an inappropriate
meaning.

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Companions!

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The fourth question of Fatwa no. 16801

Q 4: I heard a Hadith which reads as follows: "Let the person who wishes quick poverty
sing at the time of Salah (Prayer)." Is this Hadith Sahih (authentic)?

A: The above mentioned Hadith has no origin in religion.

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The fourth question of Fatwa no. 12464

Q 4: I heard a Hadith which was always repeated on the television during Ramadan of
the year 1993. It was the first time for me to hear of it and I did not find it in any
reference. Some brothers told me that it has no origin. The following is its wording: the
Messenger of Allah (peace be upon him) said, "My Sahabah (Companions of the Prophet)
are like (guiding) stars; whomever you follow, you will be guided (to the right path)." Is
this a Hadith Sahih (authentic)? If it is so, who are its narrators?

(Part No. 3; Page No. 217)

A: This Hadith is Mawdu" (fabricated), and it was narrated by Ibn "Abdul-Bar in (Jarni" A I- "Urn) on
the authority of Sallarn ibn Sulayrn who said, "This Hadith was reported as Marfu " (a Hadith narrated
from the Prophet with a connected or disconnected chain of narration) on the authority of Al-Harith
ibn Ghasin from A I- A "mash from Abu Sufyan from Jabir. Ibn "Abdul-Bar said, "This Sanad (chain of
narrators) does not serve as evidence, because Al-Harith ibn Ghasin is Majhul (unknown)." However,
its "Illah (defective cause) is graver because Sallarn ibn Sulayrn was one of the narrators. He was
Sal lam ibn Sulayrn Al-Tawil; and he was known as Ibn Sulayman and Ibn Sulayrn. Imam Ahmad said
about him, that the Hadith he used to narrate were Munkar (rejected Hadith reported by a weak
narrator whose narration conflicts with an authentic Hadith). Ibn Hibban said about him that he
narrated Mawdu " Hadith. The Hadith was reported by Ibn Hazm in Al-Ahkam and he commented on
it, saying, "It is an invalid narration, because Abu Sufyan is Da "if (there is weakness in his narration),
Al-Harith ibn Ghasin is Abu Wahb Al-Thaqafy, and Sallarn ibn Sulayman used to narrate Mawdu"
Hadith and this is definitely one of them."

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The second question of Fatwa no. 18721

Q 2: the Messenger of Allah (peace be upon him) said, "I am the best person for the
wicked people of my Ummah (nation based on one creed)." The Sahabah (Companions of
the Prophet - may Allah be pleased with them) said, "You are for their wicked ones, what
about their good people?" The Prophet (peace be upon him) said, "Their good people will
enter Jannah (Paradise) with their deeds and their wicked ones will enter Jannah with
my intercession." Is this Hadith Sahih (authentic)?

A: The mentioned Hadith was not authentically reported from the Prophet (peace be upon him)
because

(Part No. 3; Page No. 218)

Yahya ibn Bastam was the only narrator of this Hadith and he was a weak narrator. Ibn Hibban said:
It is not permissible to relate from him because he is one of the callers to the Qadariyyah (a deviant
sect that claims Allah has no power over His Creation and humans are independent of Him). This has
been mentioned in the book of "Al-Jarh wal-Ta "dil". Also, Jumay" ibn Thawb is one of the narrators
of this Hadith whom the author of "Lisan Al-Mizan" has described as Matruk (a narrator whose Hadith
transmission was discarded due to unreliability). Al-Bukhari, Al-Daraqutny, and others said that his
narrations were rejected.

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and Companions!

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The first, third, fourth, fifth, and sixth questions of Fatwa no. 18710

Q 1: It is related by Imam Muslim that the Prophet (peace be upon him) said. Every one of

the children of Adam is created with three hundred and sixty joints; so he who celebrates
Allah by Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), Tasbih (saying: "Subhan Allah [Glory
be to Allah]"), Istighfar (seeking forgiveness from Allah) and removes [harmful] stones or bones
from people's path, or enjoins what is good and forbids what is evil - equal to the number of those
three hundred and sixty, will walk that day having removed himself from Hell.)

A: This Hadith is related by Muslim in his Sahih on the authority of "Aishah (may Allah be pleased
with her). Its exact wording is as follows: The Messenger of Allah (peace be upon him) said, "Every

one of the children of Adam is created with three hundred and sixty joints; so anyone who celebrates
Allah by Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), Tahmid (saying: "Alharndu lillah [All
praise is due to Allah]"), Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]"), Tasbih
(saying: "Subhan Allah [Glory be to Allah]"), Istighfar (seeking forgiveness from Allah) and removes a
stone, thorn, or bone from people's path, and enjoins what is good and

(Part No. 3; Page No. 219)

forbids what is evil, to the number of those three hundred and sixty, will walk that day having
removed himself from Hell. It is also narrated by Imam Muslim in his Sahih on the authority of Abu

Dhar, (may Allah be pleased with him) that the Prophet (peace be upon him) said. By every

morning, charity is due from every bone in the body of every one of you; every utterance of Allah's
glorification i.e. subhana Allah, is an act of charity, every utterance of praise i.e. alharndu lillah, is an
act of charity, every utterance of profession of His Oneness i.e. la ilaha ilia Allah, is an act of charity,
every utterance of profession of His Greatness i.e. allahu akbar, is an act of charity, enjoining right is
an act of charity, and forbidding wrong is an act of charity. It is enough to pray two Rak "ahs instead
of all these required charities.)

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Q 3: The Prophet (peace be upon him) said to ^Aishah (may Allah be pleased with her),
"Continue knocking on the gates of Jannah (Paradise)." She said, "By doing what?" He
(peace be upon him) said, "By hunger."

A: This Hadith was mGntioned by the author of Ihya 1 "Ulurn Al-Din. Al-Hafizh Al- "Iraqy said in its
Takhrij (referencing) that it has no origin.

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Q 4: The Prophet (peace be upon him) said, travel often so that you may get healthy. >

A: This Hadith was narrated by Imam Ahmad, Al-Tabarany, Abu Nu"aym and others. It is Da "if (a
Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of
the narrators).

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Q 5: What is the degree of authenticity of this Hadith: The Messenger of Allah (peace be
upon him) said: the (true) Mujahid (one striving/ fighting in the Cause of Allah) is one

who struggles against his desires for the sake of
(Part No. 3; Page No. 220)
Allah >

A: This Hadith is related with similar wordings; it is related by Irnarn Ahrnad on the authority of
Fadalah ibn "Ubayd with the wording: The (true) Mujahid is one who struggles against his desires in

the obedience of Allah. In another wording, "...in the way of Allah."

It was also narrated by Al-Tirrnidhi with the wording: {The true Mujahid is one who struggles against

his desires. He (Al-Tirrnidhi) said: There is another narration of the Hadith on the authority of

"Uqbah ibn "Amir and Jabir. The Hadith narrated by Fadalah is Hasan (good Hadith) and Sahih
(authentic).

Also, the Hadith is related by Ibn Hibban in his Sahih (Compilation of Authentic Hadiths) with two
wordings. One of them is the same as the first wording related by Imam Ahmad, and the other is
related with the wording: The (true) Mujahid is one who struggles against his desires for the sake

of Allah the Glorified, the Exalted. The Hadith is also narrated by Al-Hakim with the wording that

reads: (The (true) Mujahid is he who struggles against his desires through acts of obedience (to

Allah) Al-Hakim deemed this Hadith as authentic in accordance with the stipulations of the Two

Sheikhs (Al-Bukhari and Muslim).

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Q 6: The Prophet (peace be upon him) said, if a person drinks pure water after reciting
Al-Fatihah seventy times over it, by Him in Whose Hands my soul is, Jibril (Gabriel) came
and told me that anyone who drinks from this water for seven continuous days will be
cured from every disease, and the disease will come out of their veins, flesh, bones

(Part No. 3; Page No. 221)

and all their organs."

A: After research ing, we have not found this Hadith which is most likely a Hadith Munkar (rejected
Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith). It seems to
be a Hadith Mawdu " (fabricated Hadith).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18734

Q 2: What is the degree of authenticity of these two Hadith: the worst among you is
the one who does not get married, and Anyone who has the means to marry but he does not
do so is not of my followers.) ?

A: The Hadith reported from the Messenger of Allah (peace be upon him) with the wording "The
worst among you is the one who does not get married" is part of a long Hadith reported by Abu Ya "la
and Al-Tabarany on the authority of Abu Hurayrah with a Sanad (chain of narrators) which includes
Kha lid ibn Isrna "il Al-Makhzumy who is Matruk (a narrator whose Hadith transmission was discarded
due to unreliability). They reported the Hadith through another Da "if (weak) Sanad on the authority
of "Atyyiah ibn Bishr Al-Maziny as Hadith Marfu " (a Hadith narrated from the Prophet with a
connected or disconnected chain of narration). Ibn Al-Jawzy reported it in his book Al-Mawdu"at
(fabricated Hadith), and AKAqily reported it in his book Al-Du"afa' (Weak narrators). Ibn Mandah
said that the Sanad of this Hadith includes Mu "awiyah ibn Yahya who is a weak narrator and
Baqiyyah ibn Al-Walid and Muslim ibn Al-Walid who are Mudallis (a Hadith narrator who provides
misleading information about his shaykh or the chain of narration). In his book Al-Isabah, Al-Hafizh
Ibn Hajar said that this Hadith has many Sanads which are all weak.

As for the Hadith: {Anyone who has the means to marry but remains single is not of my followers.
Ibn Ma "in said that it is reported by Al-Tabarany in Al-Awsat and Al-Kabir,

(Part No. 3; Page No. 222)

with a Sanad that is Mursal (with no Companion of the Prophet in the chain of narration) and Hasan
(good).

In his book Al-Targhib and Al-Tarhib, Al-Mundhiry said that this Hadith is reported by Al-Tabarany
with a Sanad that is Hasan and by Al-Bayhaqy and that it is Mursal. Ibn Hajar said in Al-Fat-h that this
Hadith is reported by Al-Darirny and Al-Bayhaqy on the authority of Ibn Abu Najih. Ibn Hajar affirmed
that this Hadith is Mursal. It is also mentioned by Al-Baghawy in Mu "jam Al-Sahabah.

The Mursal is like the Da "if, and so can not be taken as an evidence.

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The second question of Fatwa no. 16978

Q 2: I heard a Hadith on a tape that was not referenced, and I would like to know its
rank. The Hadith states that the Prophet (peace he upon him) said, madinah is a

sanctuary from ^A'ir to Thawr; so anyone who innovates in it a heresy, commits a crime or gives
shelter to such an innovator, will incur the curse of Allah, the angels and all the people; and none of
their compulsory or optional good deeds will be accepted on the Day of Resurrection. >

A: This Hadith is Sahih (authentic) and related in the Two Sahih Books of Hadith (i.e. Al-Bukhari and
Muslim) and others. It is part of the Hadith narrated by "Aly (may Allah be pleased with him), which
is known as the Hadith of

(Part No. 3; Page No. 223)

Al-Sahifah.

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The third question of Fatwa no. 16492

Q 3: What is the degree of authenticity of the following Hadith: We have corne back from

the lesser Jihad (fighting/striving in the Cause of Allah) to the greater one. What does this Hadith

mean especially that some people interpret it according to their own inclinations to turn
Muslims away from Jihad against the enemies of Islam and direct them to mild Jihad
against oneself, money, desires and temptations?

A: According to this Hadith : We have corne back from the lesser Jihad to the greater one.) The

lesser Jihad means fighting against the Kafirs (disbelievers) while the greater one means striving
against oneself. This Hadith was not authentically reported from the Prophet (peace be upon him). In
fact, it is Da "if (weak) according to the views of Hadith scholars.

(Part No. 3; Page No. 224)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

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The second question of Fatwa no. 18072

Q 2: Is this report authentic: "We are people who do not eat unless we feel hungry and
when eating, we do not eat until we are full"?

A: The said statement is not a Hadith as far as we know.

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The ninth question of Fatwa no. 17882

Q 9: Could you explain whether the following Hadith is Sahih (authentic) or not? The
Messenger of Allah (peace be upon him) said, "There are four women who were the best
women of their time, they are: Mary am bint x Imran (Mary the daughter of x Imran),
Asiyah bint Muzahim, the wife of the Pharaoh whom the Qur'an praised, Khadijah bint
Khuwaylid, and Fatimah, the daughter of Muhammad (peace be upon him)."

A: We know of no origin of this Hadith with this wording but there are Sahih Hadith confirming the
meaning that those four women mentioned in the Hadith along with "Aishah, the Prophet's wife (may
Allah be pleased with her), are the best women of Jannah (Paradise) (may Allah be pleased with
them).

(Part No. 3; Page No. 225)

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The third question of Fatwa no. 17867

Q 3: What is the ruling on the authenticity of these two Hadith: dissension is asleep

(dormant). May Allah curse the one who awakens (activates) it. and stay a way from

Khadra J Al-Diman. It was asked, "O Messenger of Allah what is Khadra J Al-Diman?" He
replied, U A beautiful woman from a bad origin." ?

A: The Hadith that reads: Dissension is asleep (dormant). May Allah curse the one who awakens

(activates) it. is mentioned by, Al- "Ajluny, the author of Kashf Al-Khafa' who mentioned that Al-Najm

said j "Al-Rafi "y related it in His book Al-Amaly from Anas." It was also related by Al-Suyuty in Al-
Jami " Al-Saghir who hinted to its weakness.

The Hadith that reads: "Stay a way from Khadra J Al-Diman." is related by Al-Daraqutny, Al- "Askary,
Ibn "Ady and Al-Quda "y and others. Al-Daraqutny said: "There is no authentic narration of it."

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The second question of Fatwa no. 15834

Q 2: What is the authentic wording of the following Hadith: [Concerning the sea], its
water is pure and its food is lawful." or [Concerning the sea], its water is pure and its
dead animals are lawful to eat." >

(Part No. 3; Page No. 226)

A: The authentic wording is, "[Concerning the seal its water is pure and its dead animals are lawful
to eat. "

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and Companions!

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Fatwa no. 16475

Q: Could you kindly advise whether the attached paper to this letter is authentic or not?
May Allah reward you with the best for serving the Muslims! The attached paper is a
copy of the letter which is claimed that the Prophet (peace be upon him) sent to Al-
Mundhir ibn Sawa.

A: This letter with the mentioned wordings was stated by historians, such as Ibn Al-Qayyirn in "Zad
A l-Ma "ad" (3/962), Ibn Sayyid Al-Nas in his book ""Uyun Al-Athar," Ibn Al-Athir in "Al-Tarikh," and
others. We do not have any evidence to prove that the attached letter was written in the same
handwriting which the Prophet (peace be upon him) dictated.

(Part No. 3; Page No. 227)

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The first question of Fatwa no. 16316

Q 1: What is your opinion concerning the following Hadith, and what is its degree of
authenticity? Is it eligible to be taken as evidence by anyone who adheres to acting
according to it? The Messenger of Allah (peace be upon him) said: anyone who says

thrice when they wake up He is Allah, beside Whom La ilaha ilia Huwa (none has the right to be

worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most
Merc iful.> {He is Allah beside Whom La ilaha ilia Huwa (none has the right to be worshipped but He),

the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His
creatures, the All-Mighty, the Cornpeller, the Supreme. Glory be to Allah! (High is He) above all that
they associate as partners with Hiim.}{He is Allah, the Creator, the Inventor of all things, the

Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify
Him. And He is the All-Mighty, the All-Wise.) Allah will make seventy thousand angels ask forgiveness

for them until the night; and if they die that day, they would be a martyr.)

(Part No. 3; Page No. 228)

A: Al-Shawkany said in "Tuhfat Al-Dhakirin" that the Hadith was related by Al-Tirimidhy who ranked it
as Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of narration) and
commented that he knew of it only through this narrator. The Hadith was also related by Al-Darimy
and Ibn Al-Sunny. Al-Nawawy commented that its Sanad (chain of narrators) was Da "if (weak). Also,
this Hadith was related by Imam Ahmad in his "Musnad (Hadith compilation)".

Its Sanad is Da " if, as said by Al-Nawawy, because it includes Khalid ibn Tahman who was afflicted
with impaired memory in his old age. The Sanad of the Hadith also includes Nafi " ibn Abu Nafi " and
many scholars were confused concerning his true identity, but it was said that he was Nafi " Al-A "ma
who was classified as Matruk (a narrator whose Hadith transmission was discarded due to
unreliability) in "Al-Taqrib".

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Fatwa no. 18862

Q: We would like to know whether the following Hadith are Sahih (authentic) or not:

In the first Hadith, the Messenger of Allah (peace be upon him) said, anyone who is

able to die in Madinah, let them die there. The Hadith is mentioned in the book entitled

"Al-Targhib wal-Tarhib" (Exhortation and Intimidation) for Imam Al-Mundhiry.

In the second Hadith, the Messenger of Allah (peace be upon him) said, if a Muslim

commits a sin, then performs Wudu 1 (ablution) and does it properly, then offers two
Rak ^ahs (unit of Prayer), and then asks for Allah's Forgiveness, they will be granted
forgiveness. The Hadith was related by Abu Dawud. Also refer to Sahih Al-Jami\

A: The first Hadith was related by Irnarn Al-Tirrnidhy in Al-Jarni " with the wording mentioned above.
He then said; "There is another Hadith under the same topic, which was narrated by Subay "ah bint
Al-Harith Al-Aslamiyyah who reported that the Messenger of Allah (peace be upon him) said.
Anyone who is able to die in Madinah, let them die there, for verily I will be the intercessor or the

witness for anyone who dies there on the Day of Resurrection. " He commented, "This Hadith is

Hasan Sahih Gharib (a good and authentic Hadith that is strange to come from this chain of
narration) reported from Ayyub Al-Sikhtiyany."

The Hadith was also related by Imam Ahmad in his Musnad (Hadith compilation - volume 2, pages
274 and 104); Ibn Majah in Al-Manasik (vol. 2, p. 1039, no. 3112); and was ranked as Sahih by Ibn
Hibban in his Sahih (vol. 9, p. 57).

Moreover, Al-Haythamy said in Majm " Al-Zawa'id (vol. 3, p. 306) that the Hadith was related by Al-
Tabarany in Al-Kabir and its narrators were Rijal Al-Sahih (narrators of Hadith compiled by Al-Bukhari
and/or Muslim) except "Abdullah ibn "Ikrimah, who was mentioned by Ibn Abu Hatim and some
narrators related from him and no one talked badly about him.

There are a lot of narrations for this Hadith, all of which support it. For example, Muslim listed many
narrations in Kitab Al-Hajj (Book of Pilgrimage), chapter of Encouraging life in Madinah and enduring
its hardships (vol. 2, pp. 1003-1004), such as: On the authority of "Abdullah ibn "Umar who
narrated : I heard the Messenger of Allah (peace be upon him) say: Anyone who patiently endures

the hardships and rigors of this city, I would be their witness and intercessor on the Day of
Resurrection. He meant Madinah. In some other narrations related by him, he added: ...if they are

Muslims.)

The second Hadith is Sahih and it was related by Al-Tirmidhy in
(Part No. 3; Page No. 238)

(Part No. 3; Page No. 229)

Al-Jarni " under nos. 406 and 3006), and he commented: It is a Hadith Hasan (a Hadith whose chain
of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish). It was
also related by Imam Ahmad in his Musnad vol. 5, p. 167; Ibn Majah in his Sunan (under no. 1395);

Abu Dawud in his Sunan (under no. 1521); and Al-Tabarany in Al-Du "a 1 .

Further more, it was related by Al-Baghawy in Sharh Al-Sunnah (under no. 1015), who commented:
This is a Hasan Hadith which is not known to be narrated except on the authority of "Uthman ibn Al-
Mughirah on whose authority Shu "bah, Mis "ar and many others related Hadith. It was also related by
Ibn Abu Shaybah vol. 2 } p. 387.

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The first question of Fatwa no. 18860

Q 1: What is the meaning of the following Hadith which was reported from the Messenger
of Allah (peace be upon him), charity extinguishes the wrath of Allah and saves from an
evil death. Who narrated this Hadith? Is it Sahih (authentic) or not? Would you please
explain it? What is meant by an "evil death"? Is the person who neglects offering Salah
included in this or is his sin much greater?

A: Sadaqah (voluntary charity), which is given for the sake of Allah, is a reason for His becoming
pleased with His slave. Since pleasure is the opposite of anger, then Sadaqah extinguishes the Wrath
of Allah,

like water puts out fire.

"Evil death" means to die while disobeying Allah, Allah forbid! This is because an '"evil death" is a
punishment from Allah and shows His anger. Therefore, if those who neglect offering Salah (Prayer)
do not repent, they will be included in this threat.

according to the soundest of the two opinions of scholars, anyone who abandons Salah is a Kafir
(disbeliever). The Prophet (peace be upon him) said, Verily, between a man and Shirk (associating

others with Allah in His Divinity or worship) and Kufr (disbelief) is the negligence of prayer. Related

by Muslim in his Sahih (authentic Book of Hadith). He (peace be upon him) also said, The covenant

that distinguishes between us and them (the hypocrites) is Salah. Anyone who abandons it is a Kafir
(disbeliever). Related by Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah with a

Sahih (authentic) Isnad (chain of narrators). A person can ward off an evil death by paying Sadaqah
out of lawful means sincerely for Allah's sake, performing the obligatory acts, and avoiding the
prohibitions. These will only be fulfilled by the guidance of Allah to the person to follow the right path
and obey Him until he meets Allah while He is pleased with him, In sha'a- Allah (if Allah wills).
Sadaqah removes affliction as it expiates the sins that brings about Allah's anger and punishment.

As for the Hadith that is mentioned in the question, it is recorded by Al-Tirmidhy in Al-Jami " Al-Sahih,
vol. 3, p. 52, Hadith no. 664, Kitab Al-Zakah (Book of Zakah) with the wording, (Charity extinguishes

the wrath of Allah and saves from an evil death. Al-Tirmidhy ranked this Hadith as Hasan Gharib (a

good Hadith that is strange to come from this chain of narration).

(Part No. 3; Page No. 232)

It is recorded by Ibn Hibban in his Sahih (authentic book of Hadith), vol. 8, p. 104, Hadith no. 3309. It
is also recorded by Al-Tabarany in Al-Mu"jarn Al-Kabir, Hadith no. S014 and 101S. He classified the
Isnad (chain of narrators) as good. He also recorded it in Al-Mu "jam Al-Awsat nos. 943 and 3450
and in Al-Mu "jam Al-Saghir, vol. 1, p. 255. Al-Baghawy stated this Hadith in Sharh Al-Sunnah, vol. 5,
p. 133, Hadith no. 1634. Al-Haythamy also recorded itinMajma" Al-Zawa J id, vol. 3, p. 115. He
classified the Isnad (chain of narrators) as good. Al-Mundhiry, examining its chain of narrators, said
in Al-Targhib wa Al-Tarhib, vol. 2, p. 31, on the authority of Mu"awiyah ibn Haydah and said that its

(Part No. 3; Page No. 231)

chain includes Sadaqah ibn "Abdullah Al-Sarnin who is acceptable in the circumstantial supporting
reports. It is recorded by Al-Hakirn in Al-Mustadrak and by Ibn Abu Al-Dunya in Cjada J Al-Hawa J ij.

This Hadith was narrated in different ways with the same wording either in full or in brief from
"Abdullah ibn J a "far, Abu Sa "id Al-Khudry, "Abdullah ibn "Abbas, "Umar ibn Al-Khattab, "Abdullah
ibn Mas"ud, Abu Umaimah, Anas ibn Malik, and Mu"awiyah ibn Haydah. According to the
commentators of Hadith, some of these narrations are not free from weakness. However, the report
has various supporting accounts that strengthen and affirm its reliability, so it is at least a Hasan
Hadith (good Hadith).

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(Part No. 3; Page No. 233)

The second question of Fatwa no. 18224

Q 2: what is your opinion of the book entitled "Samir Al-Mu'minin" (The Entertainer of
Believers) written by Muhammad Al-Hajjar? Is the Hadith that states, "Surah Ya-Sin
serves for the purpose it is recited for" Sahih (authentic)?

A: We know nothing about the mentioned book or its writer. As for the mentioned Hadith, the author
of "Al-Maqasid Al-Hasanah" said about it, "This wording is groundless."

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Fatwa no. 19265

Q: Your Eminence, I hope you would advise about the authenticity of the Hadith which
was narrated on the authority of Aishah (may Allah be pleased with her) that the
Prophet (peace be upon him) said: "Neither the testimony of a deceitful person,

whether a man or a woman, nor that of Dhu Ghimr is accepted." >

What is the meaning of Dhu Ghimr? We resorted to you because Allah (Exalted be He)

says: «So ask the people of the Reminder, if you do not know.)

A: This Hadith was related from different narrations, one of which was narrated on the authority of
"Aishah (may Allah be pleased with her) from the Prophet (peace be upon him) with the following
words: <"The testimony of a deceitful person, whether man or woman, or Dhu Ghimr against their

brother is not accepted nor that of a person whose lineage is suspected." Al-Tirrnidhy related this

Hadith in his book "Jarni "", vol. 2, p. 48 and commented, "Its is not Sahih (authentic)

(Part No. 3; Page No. 234)

in terms of its Sanad (chain of narrators)." The Hadith was also related by Al-Bayhaqy in his book
"Al-Sunan Al-Kubra", vol. 10, p. 155 and he commented, "It is Da "if (weak)." Al-Daraqutny (529)
related the Hadith and commented that it was Da "if and cannot be taken as a proof.

Another narration was made on the authority of "Arnr ibn Shu "ayb from his father from his
grandfather from the Prophet (peace be upon him) with the following wording: "The testimony of a

deceitful man or woman and Dhu Ghimr against their brother is not accepted." It was related by

Imam Ahmad in his "Musnad (Hadith compilation)", vol. 2, p. 204, 225-226; Abu Dawud in his "Sunan
(Hadith compilations classified by jurisprudential themes)", no. 3600, 3601; Al-Bayhaqy in "Al-Sunan
Al-Kubra", vol. 10, p. 200; and Al-Daraqutny (528). Al-Hafizh Ibn Hajar said in "Al-Talkhis," vol. 4, p.
198, "Its Sanad is strong. Thus, the Hadith from this narration is Sahih and can be taken as a proof."

The meaning of Dhu Ghimr in the Hadith was mentioned in "Al-Fath Al-Rabbany," vol. 5, p. 220, as
follows: The saying and Dhu Ghimr means the one who has hard feelings and enmity. Al-Khattaby

said: It is the person who has manifest enmity against the accused.

The deceit mentioned in the Hadith does not only mean the breach of trust, but it gives a general
meaning referring to every person who abandons what Allah (Exalted be He) and His Prophet (peace
be upon him) have commanded people to do, or commits what Allah (Exalted be He) and His
Messenger (peace be upon him) have prohibited. In this case, they are regarded as untrustworthy
and their testimony shall not be accepted because of Allah's Saying:

ip you who believe! Betray not Allah and His Messenger, nor betray knowingly your Arnanat (things
entrusted to you, and all the duties which Allah has ordained for you).>

(Part No. 3; Page No. 235)

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The first question of Fatwa no. 19172

Q 1: A friend of mine told me that, "Light surrounds the person who performs
Wudu 1 (ablution)." Is this a Hadith or a common saying? I hear some people who talk
during Wudu 1 .

A: This saying is groundless and not attributed to the Prophet (peace be upon hirn).

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and Companions!

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The fifth question of Fatwa no. 19329

Q 5: Is the following Hadith "The best among you is the one whose first child is a girl"
Sahih (authentic)?

A: This saying is groundless and not attributed to the Prophet (peace be upon hirn). There are
similar wordings mentioned by Al-Hafizh Al-Suyuty in his book

(Part No. 3; Page No. 236)

"Al-Ahadith Al-Mawdu"ah (Fabricated Hadith)."

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The first question of Fatwa no. 19292

Q 1: On the authority of Abu Musa (may Allah be pleased with him) that the Prophet
(peace be upon him) said, three people invoke Allah, but their supplications are not

answered And a man who lent another person some money without bringing a witness to it>

Related by Al-Hakim in his book Al-Mustadrak and it is in Sahih Al-Jami\ What is meant
by this part of the Hadith?

A: This Hadith must not be ascribed to the Prophet (peace be upon him) and its Matn (text of a
Hadith) is rejected according to Al-Hafizh Al-Dhahaby (may Allah be merciful to him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
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The first question of Fatwa no. 19326

Q 1: There is a Hadith that states, it is not permissible for a person leading people in

Salah (Prayer) to have the advantage of invocation for himself excluding them, if he
does, he has betrayed them. >

First, what is the degree of authenticity of this Hadith?

(Part No. 3; Page No. 237)

Second, if the Hadith is Sahih (authentic), does it not contradict the rest of the Hadith of
the Prophet (peace be upon him) about Salah? The Imam (the one who leads
congregational Prayer) says Du^a" (supplication) in the singular form, such as Du^a'-ul-
Istiftah (opening supplication when starting the Prayer) and after Tashahhud (a
recitation in the sitting position in the second/ last unit of Prayer).

A: The mentioned Hadith was related by Irnarn Ahmad in his Musnad (Hadith compilation) (5/280),
Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential themes); Kitab Al-Salah
(Book of Salah), and Al-Tir rnidhy in his Jarni", Kitab Al-Salah, Chapter 14S. Al-Tirmidhy said this
Hadith is Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is
free from eccentricity or blemish).

This Hadith does not contradict what you mentioned; the prohibition is specific to the Du"a' of the
Imam in the Witr (Prayer with an odd number of units) or any collective Du "a' where people say
"Amen". It does not mean Du "a'-ul-Istiftah, Ruku " (bowing) or such parts of Salah.

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The third question of Fatwa no. 19042

Q 3: Is this a Sahih (authentic) H ad ith? What is its significance? ^Abdullah ibn ^Umar
(may Allah be pleased with them both) narrated on the authority of his father that the
Messenger of Allah (peace be upon him) said, a time will come unto people where most of
them have the faces of human beings and the hearts of ravening wolves. They are
bloodthirsty and do not watch over

(Part No. 3; Page No. 238)

their actions. When they make a pledge with you, they equivocate you; when they talk,
they lie; when they are entrusted, they betray; when you leave them, they backbite
you. Their young are reckless, their youth are highwaymen and their aged people are
corrupt. They do not enjoin Ma>uf (that which is judged as good, beneficial, or fitting by
Islamic law and Muslims of sound intellect) and do not forbid Munkar (that which is
unacceptable or disapproved of by Islamic law and Muslims of sound intellect).
Intermixing with them entails humiliation and asking them entails poverty. The tolerant
among them is a seducer and the seducer is tolerant. For them, the Sunnah (whatever is
reported from the Prophet) is Bid * ah (innovation in religion) and the Bid ^ ah is Sunnah.
According to them, the enjoiner of Ma>uf is accused and the Fasiq (someone flagrantly
violating Islamic law) is honored. The Mu'min (believer) is oppressed among them. When
those people do so, Allah will give other people power over them, who will kill them if
they talk and will transgress on them if they keep silent. They will take hold of them
through their spoils and will oppress them in judgment.

A: This Had ith should not be attributed to the Prophet (peace be upon hirn). It is mentioned by Al-
Haflzh Al-Suyuty in Al-La'ali' Al-Masnu'ah Fi Al-Ahadith Al-Mawdu'ah vol. 2, p. 385.

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and Companions!

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The second question of Fatwa no. 19623

Q 2: This question relates to the Hadith related by Al-Tirmidhy and Abu Dav/ud which
says that Abu Bakr Al-Siddiq (may Allah be pleased with him) gave all his money to the
Messenger of Allah (peace be upon him) on the occasion of the battle of Tabuk and that
the Messenger of Allah (peace be upon him) asked him: "What did you leave for your
family?" "I left Allah and His Messenger for them." Abu Bakr replied.

(Part No. 3; Page No. 239)

To get straight to the point, there is an addition to the concerned Hadith that the
Prophet (peace be upon him) said, "0 Abu Bakr: Verily, Allah is pleased with you. Are you
thus pleased with Him?" He replied while dancing in front of the Messenger of Allah
(peace be upon him) out of being emotionally excited by great delight and love, "How can
I not be pleased with Allah?"

The question is whether such addition is Sahih (authentic) and that Abu Bakr (may Allah
be pleased with him) really started to dance in front of the Prophet (peace be upon
him)?

A: The Hadith which is related by Abu Dawud and Al-Tirrnidhy is Sahih. The same Hadith is also
related by Al-Hakirn in his Book Al-Mustadrak where he declares the concerned Hadith as Sahih; such
a view is supported by Al-Dhahaby.

On the other hand, no origin is known for the addition which is mentioned in the question and its
Matn (text) is unacceptable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 20023

Q 3: Allah (Glorified and Exalted he He) says in a Hadith Qudsy (Revelation from Allah in
the Prophet's words): "My servant! You want and I want, and only what I want shall be.
If you submit to Me in what you want, I shall suffice you in what you want; and if you do
not submit to Me in what you want, I will not grant you what you want, and only

(Part No. 3; Page No. 240)

what I want shall be." Is there any explanation for the meaning of this Hadith?

A: As for this wording, it has no origin in any Hadith authentically reported from the Prophet (peace
be upon hirn).

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Fatwa no. 20051

Q: the following relates the story of the millstone and Fatimah Al-Zahra" (may Allah be
pleased with her). On the authority of Abu Hurayrah (may Allah be pleased with him)
who narrated that the Messenger of Allah (peace be upon him) went to his daughter
Fatimah Al-Zahra 1 (may Allah be pleased with her) and found her grinding barley while
weeping, whereupon he said to her: What makes you cry, Fatimah? She said: Because of
the household chores and the grinding. If you ask Imam ^Aly (may Allah be pleased with
him) to hire a servant, he will be greatly rewarded. When the Prophet (peace be upon
him) heard that, his heart softened for her and his eyes moved to tears. He, accordingly,
sat beside the millstone, took a handful of barley with his blessed hand, and said:
Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most
Merciful], and started throwing barley in the millstone. When it started turning on, the
Prophet (peace be upon him) heard it glorifying Allah (Glorified and Exalted be He) with
eloquent words and a beautiful sound, and he continued like that until the barley ran out.
The Prophet (peace be upon him) ordered the millstone to stop grinding, but Allah
(Exalted be He) Who causes all things to speak made it speak to say to the Prophet
(peace be upon him): By Him Who has sent you with Al-Haqq (the Truth), I would not
stop grinding until you supplicate to Allah that I be admitted into Jannah (Paradise) and
saved from the Fire.

(Part No. 3; Page No. 241)

Upon that, the Prophet (peace be upon him) said: You are a stone, and fear the Fire. The
millstone said: □ Messenger of Allah! It is mentioned in the Qur'an: 0 you who believe!

Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which
are (appointed) angels stern (and) sever e, who disobey not, (from executing) the Commands they
receive from Allah, but do that which they are commanded. The Prophet (peace be upon him),

thus, supplicated to Allah (Exalted be He) for it. When he finished, the trustworthy Jibril
(Gabriel - peace be upon him) descended and said: O Muhammad, your Lord (Glorified and
Exalted be He) sends you greetings and gives you special salutation and honor. He says
to you, "Give glad tidings to this stone that Allah (Glorified and Exalted be He) has saved
it from the Fire and made it a stone in the palace of Fatimah Al-Zahra 1 in Jannah, and its
light will be like that of the sun in this world." He (i.e. the Prophet) gave it the glad
tidings then turned to Fatimah (may Allah be pleased with her) and said: O Fatimah! If
Allah wills, the millstone will grind barley everyday by itself, but Allah (Glorified and
Exalted be He) will grant you good deeds and raise your rank (in Jannah) when you bear
such difficulties. O Fatimah! No woman sweats while baking but Allah will make between
her and the Fire seven trenches; the distance between each trench and the other is like
the distance between the heaven and the earth. 0 Fatimah! No woman chops onions until
her eyes shed tears but Allah will grant her a reward equal to that given to those who
weep for fear of Allah (Exalted be He). O Fatimah! No woman stitches with her hands but
Allah will grant her a good deed and abolish one of her sins

(Part No. 3; Page No. 242)

for every thread she stitches. 0 Fatimah! No woman spins hut her spinning will he an
echo under the Throne on the Day of Resurrection. □ Fatimah! No woman sews clothes
for her children hut that Allah will grant her the reward of feeding one thousand hungry
persons and clothing one thousand unclothed persons. 0 Fatimah! No woman oils and
tidies her children's hair and washes their clothes and dresses them properly hut Allah
will grant her a good deed and obliterate a sin for each hair and make her beautified in
people's eyes. 0 Fatimah! No woman shares some of her food and drink with her
neighbors but Allah will make her rejoice with drinking from the river of Al-Kawthar (a
river in Paradise) on the Day of Resurrection. O Fatimah! There are five things which
should not be forbidden: Water, fire, fermented bread, millstones, and needles. And
there is a reward for each one of these. □ Fatimah! Anyone who refuses to give water to
whoever needs it, Allah will afflict them with enmity between them and their family; and
anyone who refuses to give a millstone, Allah will afflict them with diseases. O Fatimah!
The best deed that makes you attain Allah's Pleasure is to please your husband. 0
Fatimah! Any woman whose husband dies while being pleased with her, Allah will give her
a reward for every hair on his body, and she will not die until she sees her place in
Jannah, and her soul will not depart her body unless her Lord is satisfied with her. 0
Fatimah! No woman dies while she has been obedient to her husband but Allah will grant
her one thousand good deeds. 0 Fatimah! A woman without a husband is like a fruitless
tree. O Fatimah! If a man looks into his wife's face, Allah will reward him with one
hundred good deeds. If he has intercourse with her, he will be granted one good deed
for each hair on his body. If he has Ghusl (ritual bath following major ritual impurity),

(Part No. 3; Page No. 243)

Allah (Exalted be He) will create from each drop of water an angel to glorify Allah
(Exalted be He) and ask forgiveness for that husband until the Day of Resurrection. 0
Fatimah! If the wife becomes pregnant, the angels in the heavens and the whales in the
sea will keep asking Allah to forgive her, and Allah will grant her one thousand good
deeds and abolish one thousand sins for each day of her pregnancy, and this equals the
reward of those who strive in the Cause of Allah (Exalted be He). When the woman gives
birth, all her sins will be obliterated like the day she was born, and Allah will grant her
the reward of seventy accepted times of Hajj. If she breast-feeds her baby, Allah will
grant her a good deed and abolish one of her sins for every drop of milk, and Al-Hur-ul-
x Ayn (women of Paradise with large black eyes) will ask Allah to forgive her in Jannah. O
Fatimah! No woman frowns at her husband but she will incur the Wrath of Allah and that
of the angels and mankind. If she refuses to give him his right as a husband, she will be
cursed by everything that is fresh and dry. 0 Fatimah! No woman says to her husband a
word of disrespect but she will incur the Curse of Allah (Exalted be He) and that of the
angels and mankind. 0 Fatimah! No woman eases her Mahr (mandatory gift to a bride
from her groom) for her husband but Allah will reward her with a palace in Jannah for
every dirham. 0 Fatimah! No woman causes her husband to be furious and does not seek
to please him but she will incur the Wrath of Allah. 0 Fatimah! No woman dresses
beautifully and goes out of her house without her husband's permission but she will incur
the curse of everything that is fresh and dry until she returns to her house. No woman
looks at her husband without smiling at him but she will incur the Wrath of Allah and that
of the angels and mankind. 0 Fatimah! No woman unveils her face before other than her
husband but

(Part No. 3; Page No. 244)

Allah will throw her on her face in the Fire. O Fatimah! No woman lets in her house
whatever her husband dislikes but Allah will punish her with seventy scorpions of the Fire
to sting her on the Day of Resurrection. □ Fatimah! No woman observes Sawm (Fast)
without her husband's permission but her Sawm will not be accepted and no
compensation on her part will be accepted. O Fatimah! No woman steals from her
husband but she will be given the sin of committing seventy thefts in return for this one
theft. And Allah knows best.

I read this story in a booklet when I was young, but I do not know the degree of
authenticity of that Hadith. Is this the right wording of the Hadith or it is just a
preaching lesson. Please advise. May Allah benefit us and you!

A: This Hadith is Mawdu " (fabricated Hadith) and falsely attributed to the Prophet (peace be upon
him), It is groundless and none of the trustworthy scholars mentioned it.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20157

Q 1: I heard that Allah's Messenger (peace be upon him) said in a Hadith: love the

Arabic language for three (reasons): It is the language of the Qur'an, the language of Paradise
and my mother tongue. Is this Hadith Sahih (authentic)?

Q: The Hadith you ask about was not related in this wording, but
(Part No. 3; Page No. 245)

it was related in the wording: Love Arabs for three (reasons): I a rn an Arabian, Qur'an was

(revealed in) Arabic, and the language of people of Paradise is Arabic. It was narrated by Al-

Tabarani in his book A l-Mu "jam Al-Kabir and Al-Mu "gam Al-Awsat on the authority of Ibn "Abbas
(may Allah be pleased with them both). It was also related by Al-Suyuti in his book Al-Durar Al-
Muntathirah. However, this Hadith is extremely weak and some scholars of the science of Hadith
deemed it as Mawdu " (fabricated) such as Abu Hatiim, Al-"Uqayly, Ibn Al-Jawzi in his book Al-
Mawdu "at. Al-Haythami mentioned the Hadith in his book Majma" Al-Zawa'id and commented: It is
related by Al-Tabarani in Al-Mu "gam Al-Kabir and Al-Mu "gam Al-Awsat but he used: "The language
of the people of Paradise is Arabic." The Sanad (chain of narrators) of this Hadith includes Al- "Ala 1
ibn "Amr Al-Hanafi who is a weak narrator as unanimously agreed by scholars. Al-Dhahabi said in his
book Al-Mizan: Al- "Ala ibn "Amr is Matruk (a narrator whose Hadith transmission was discarded due
to unre I iab i I ity) . Ibn H ibban said : He is not to be taken as a proof at all. Ibn Hibban mentioned the
narration of Al- "Aqily of the Hadith referred to and said: This Hadith is Mawdu" (fabricated).
Moreover, Al- "Aqily mentioned the chain of transmission of this Hadith and said: It is Munkar
(rejected Hadith reported by a weak narrator whose narration conflicts with an authentic Hadith), of
unconformable text and has no reference.

Therefore, this Hadith is extremely weak and is not permissible to be taken as a proof or reference.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Q 2: The Messenger of Allah (peace be upon him) said, i was created as the first of the
prophets and i was the last one to be sent. Is this Hadith Sahih (authentic)?

A: The mentioned Hadith was narrated on the authority of Abu Hurayrah (may Allah be pleased with
him) with the following wording: I was the first of the Prophets in creation and the last of them to

be sent.) In some narrations, there is the addition, I was the first one. This Hadith is Da "if (a

Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of
the narrators). It was mentioned by

(Part No. 3; Page No. 246)

Tarn mam in his "Fawa'id", Abu Nu"aym in "Dala'il Al-Nubuwwah" and Al-Tha"laby in his "Tafsir". Its
Sanad (chain of narrators) includes Baqiyyah and Sa"id ibn Bishr who are both weak narrators. It
was also mentioned by Al-Suyuty in "Al-Durar Al-Muntashirah fi Al-Ahadith Al-Mushtahirah." Al-
Dhahaby mentioned this Hadith among the Gharib Hadith (a Hadith with a single narrator usually at
the beginning of the chain of narration) narrated by Sa'id ibn Bishr. It was narrated as Mursal (a
Hadith with no Companion of the Prophet in the chain of narration) by Qatadah on the authority of
Abu Hurayrah.

Thus, this Hadith cannot be cited. There is no authentic evidence that the Prophet (peace be upon
him) is the first of creation like what some people think.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 20355

Q 1: "May Allah be merciful with one who knows their own limits," "Much laughter kills the
heart"; are the foregoing two Athars (narrations from the Companions) or Hadith? Who
are their narrators and to what extent are they Sahih (authentic)?

A: Research and verification show that the phrase that you have mentioned in the question reading:
"May Allah be merciful with one who knows their own limits" has no origin in any of the variant
narrations. As far as we know, such a phrase is not found in the authentic Books of Hadith scholars
and it is not narrated by any of the Sahabah (Companions of the Prophet) or the Tabi "un (Followers,
the generation after the Companions of the Prophet). It is a commonly used phrase whose sayer is
unknown.

On the other hand, the Hadith which is quoted as reading: "Much laughter kills the heart" is related
by Ibn Majah in his Sunan (Hadith compilations classified by jurisprudential themes) on the authority
of Abu Hurayrah (may Allah be pleased with him) as reading: The Messenger of Allah (peace be
upon him) said, <Do not laugh a lot for much laughter kills the heart . Al-Busiry said in his book Al-

Zawa'id, "The Sanad (chain of narrators) of this Hadith is Sahih and its narrators are Thiqah
(trustworthy). " Moreover, Al-Quda "y and Al-Tabarany related a Hadith similar to it which is related
as well by Ibn Majah on the authority of Wathilah ibn Al-Asqa " from Abu Hurayrah who said that the
Messenger of Allah (peace be upon him) said, O Abu Hurayrah, be righteous and you will be the

most devoted worshipper, be satisfied and you will be the most thankful person, love for people what
you love for yourself and you will be a true believer, do good to your neighbors and you will be a
perfect Muslim, and laugh only a little for much laughter kills the heart. Al-Busiry commented in his

book Al-Zawa'id: "This Hadith has a good Sanad."

Imam Ahmad, Al-Tirrnidhy, Al-Bayhaqy, and others related a Hadith similar to the foregoing but Ah
Tirmidhy said : "It is a Hadith Gharib (a Hadith with a single narrator usually at the beginning of the
chain of narration)."

The concerned Hadith has many other Sanads (chains of narrators) and it is consequently at least a
Hadith Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free
from eccentricity or blemish).

(Part No. 3; Page No. 248)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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of Scholarly Research and lfta r

Fatwa no. 20478

Q: A friend of mine told me a Hadith and I could not find its Takhrij (referencing), as we
have a lack of references. The Hadith states, when my servant becomes forty years

old, I will guard them against three afflictions: madness, leprosy and vitiligo. When they
become fifty years old, I will give them an easy reckoning. When they become sixty years old, I will
make them love returning to Me. When they become seventy years old, angels will love them. When
they become eighty years old, their good deeds will be written and their bad deeds will be abolished.
When they become ninety years old, the angels will call them Allah's prisoners on earth, so they are
forgiven their past and future sins, and they intercede for their families. When they reach senility, the
same good deeds they used to do when they were healthy will be written for them, and the evil
deeds will not be written for them. Please advise concerning whether this Hadith is Sahih

(authentic) or not.

A: The mentioned Hadith is Da "if (a Hadith that fails to reach the status of Hasan, due to a weakness
in the chain of narration or one of the narrators). It is even ranked by some Hafizh (scholars who are
we 1 1- versed in Hadith and its sciences) as Maudu " (fabricated Hadith), such as in the book entitled
"Al-La'ali' Al-Masnu "ah Fi Al-Ahadith Al-Mawdu "ah" by Al-Suyuty (1/13S). Thus, it is not permissible
to attribute it to the Prophet (peace be upon him).

(Part No. 3; Page No. 249)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 20767

Q2: What is the degree of authenticity of the Hadith, "Women's reasoning and worship
are weak"?

A: It is authentically related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)
and others from the Hadith reported by Abu Sa "id Al-Khudri (may Allah be pleased with him) that he
said: Once Allah's Messenger (peace be upon him) went out to the prayer place (to offer the

prayer) of 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give
alms, as I have seen you (women) as the majority of the dwellers of Hell-fire. " They asked, 'Why is it
so , O Allah's Messenger?' ' He replied, "You curse frequently and are ungrateful to your husbands. I
have not seen anyone more deficient in reasoning and worship than you. A cautious sensible man
could be led astray by some of you." The women asked, "0 Allah's Messenger! What is deficient in
our reasoning and faith?" He said, "Is not the testimony of two women equal to the testimony of one
man?" They replied in the affirmative. He said, "This is the deficiency in her reasoning . Isn't it so that
a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He
said, "This is the deficiency in her worship." Muslim related the Hadith reported by Ibn "Ulnar (may

Allah be pleased with them) that he said, Allah's Messenger (peace be upon him) said: 0 women,

give in charity and seek forgiveness, for I have seen that most of you are fuel to Hell. The Hadith has
been transmitted in the same wordings but he said: "A woman refrains from prayer for some days
and breaks the fast in Ramdan (i.e. because of menses); this is the deficiency of religion. As for the

following Hadith, which is mentioned in some
(Part No. 3; Page No. 250)

books with the wording: (I have not seen anyone more deficient in reasoning and worship than you.

A cautious sensible man could be led astray by some of you. The deficiency in reasoning is that the
testimony of two women is equal to the testimony of one man. The deficiency in her worship is that
throughout half of her life she does not perform prayer, it has no origin with the word "half

included. Many scholars held this view such as Ibn Al-Juzi, Al-Zayla'y, Ibn Hajar, and others.
Therefore, it is the Hadiths that are mentioned above that are authentically reported in the Two
Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20803

Q: I found a paper including the merit of the first ten days of Dhul-Hijjah. It reads as
follows: On the authority of Ion Abbas who narrated that the Prophet (peace be upon
him) said: the day on which Allah forgave Adam (peace be upon him) was the first day of
Dhul-Hijjah; so anyone who observes Sawm (Fast) on this day, Allah will forgive all their
sins. On the second day, Allah answered the Du^a" (supplication) of Yunus (Jonah -
peace be upon him) and took him out of the belly of the whale; so anyone who observes
Sawm on this day is like a person who observes Ibadah (worship) for a year without
disobeying Allah for an instant. On the third day, Allah answered the Du x a" of prophet
Zakariyya (Zechariah - peace be upon him); so anyone who observes Sawm on this day,
Allah will answer their Du x a". On the fourth day, ^Eisa (Jesus - peace be upon him) was
born; so anyone who observes Sawm on this day, Allah will save them from

(Part No. 3; Page No. 251)

suffering and poverty and they will be with the noble, upright, and righteous angels on
the Day of Resurrection. On the fifth day, Musa (Moses - peace be upon him) was born;
so anyone who observes Sawm on this day will be saved from hypocrisy and the
punishment in the grave. On the sixth day, Allah granted His Prophet (peace be upon
him) favor; so anyone who observes Sawm on it, Allah will look at them with His Mercy
and will never torture them. On the seventh day, the gates of the Fire are closed until
the end of the ten days; so anyone who observes Sawm on it, Allah will close for them
thirty gates of hardship and open for them thirty gates of ease. The eighth day is called
the Day of Tarwiyah (8th of Dhul-Hijjah); so anyone who observes Sawm on it will be
rewarded so greatly that no one but Allah (Exalted be He) knows about it. The ninth day
is the Day of ^Arafah (9th of Dhul-Hijjah); so anyone who observes Sawm on it, it will be
Kaffarah (expiation) for the sins they committed in the past year and the sins they
would commit in the following year. It is the day when Allah revealed His Saying: {This

day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you
Islam as your religion. The tenth day is the first day of x Eid-ul-Adha (the Festival of the

Sacrifice); so anyone who offers Ud-hiyah (sacrificial animal offered by non-pilgrims),
Allah will forgive their sins and that of their children. Besides, anyone who feeds a
Mu'min (believer) or gives a Sadaqah (voluntary charity) on this day, Allah (Exalted be
He) will resurrect them on the Day of Resurrection as safe and their Mizan (the Scales
for weighing deeds) will outweigh the mountain of Uhud.

A: We do not know of any origin for this Hadith. the merit of performing good deeds during the first
ten days of Dhul-Hijjah is authentically reported in many Hadith, such as the Hadith narrated on the
authority of Ibn "Abbas (may Allah be pleased with them both) that Allah's Messenger (peace be
upon him) said, "There are no days during which pious deeds

(Part No. 3; Page No. 252)

are more loved by Allah (Glorified and Exalted be He) more than these (ten) days." They said, "O

Messenger of Allah! Not even Jihad (striving in the Cause of Allah)?" He (peace be upon him) said,
"Not even Jihad, except if a man goes out with his life and his wealth and does not return with
anything." Al-Majd said in "Al-Muntaqa" that this Hadith was related by the Six Compilers of Hadith
(Al-Bukhari, Muslim, Abu Dawud, Al-Tirrnidhy, Al-Nasa'iy, and Ibn Majah) except Muslim and Al-
Nasa'iy.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20571

Q: I would like to ask about the Hadith which the author of the book (Riadh Al-Tawheed)
mentioned, which says: On the authority of Ibn Al-^ Abbas (may Allah be pleased with
them) that he said: "We were with the Messenger of Allah (peace be upon him) in the
house of one of Al-Ansar (Helpers, inhabitants of Madinah who supported the Prophet)
among a group of people, then someone called: '□ people of the house, shall I come in for
you need something from me 1 . Allah's Messenger (peace be upon him) said: (Do you
know who is the caller?) They said: Allah and His Messenger know best. Allah's
Messenger (peace be upon him) said: (This is Iblis (Satan), may Allah curse him). ^Umar
ibn Al-Khattab (may Allah be pleased with him) said: (Allah's Messenger, will you allow
me to kill him)? The Messenger (peace be upon him) said: (Wait x Umar! Do you not know
that he (Satan) is one of those given respite to a specified day? Open the door for him
as he is ordered, just understand what he will say and listen to him. When they opened,
they found a one-eyed old man )"

A: This Hadith has no origin as far as we know and the source from which it is quoted
(Part No. 3; Page No. 253)

is unknown, so you must abandon it and not mention it to people.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21121

Q 2: Al-Harith ibn Muslim Al-Tamimi (may Allah be pleased with him) said: The Messenger
of Allah (peace be upon him) said to me: after you perform Fajr (Dawn) Prayer and

before you talk say: "0 Allah, protect rne from Hell" seven times; for if you die that day, protection
from it will be recorded for you. And when you conclude the Maghrib (Sunset) Prayer, repeat this
supplication, for if you recite this and die that night, protection from it will be recorded for you.

Related by Al-Nasa'i. It is also related by Abu Dawud from Al-Harith ibn Muslim from his
father Muslim ibn Al-Harith. (Al-Targhib Wa Al-Tarhib, vol.1, p.303-304). Is this Hadith
Sahih (authentic) or Da^if (weak)?

A: This Hadith is related by Abu Dawud, Ibn Hibban in his Sahih book, Ibn Al-Sunni and Al-Nasa'i in
his book "A ma I A I- Yaw in wa Al-Laylah.

(Part No. 3; Page No. 254)

Faruq Hamadah, the verifier, said about it: The Hadith is Hasan (Good) In sha'a-Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The thirty fifth and thirty sixth questions of Fatwa no. 18612

Q35: It is true that: the water of Zamzam is for whatever it is drunk for." and "Surah
Ya-Sin is for whatever it is recited for", are these authentic Hadiths?

A: First: The Hadith: "The water of Zarnzarn is for whatever it is drunk for." is Hadith Mashhour

(Well-known Hadith: A hadith reported by three or more narrators in each stage of its chain of
transmission) related by Imam Ahmad, Ibn Majah, Al-Bayhaqi, and others from the Hadith reported
from Jabir ibn "Abdullah (may Allah be pleased with them) in a Hadith Marfo " (a Hadith narrated
from the Prophet with a connected or disconnected chain of narration). A more authentic Hadith is
that related by Muslim in (his Sahih) from Abu Dharr (may Allah be pleased with him) that the
Prophet (peace be upon him) said about the water of Zamzam: It is a blessed (water) and it also

serves as food.) and Abu Dawud related it in an authentic Isnad (chain of narrations) adding: (and a

cure of illnesses.) .

Second: The Hadith: "Surah Ya-Sin is for whatever it recited for" has no origin.

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 36: < a time will come when people will observe only one-tenth of Iman (Faith), but Allah

will be pleased with them. However, if you neglect one-tenth of Iman, Allah will bring you to
account.) Is this meaning correct? Is it a Hadith?

A: This Hadith was related by Al-Tirrnidhy at the end of Kitab Al-Fitan (the Book of Tribulations) on
the authority

(Part No. 3; Page No. 255)

of Ibrahim ibn Ya "qub Al-Jawzjany from Nu"ayrn ibn Hammad as follows: You are living at a time

when if any one of you neglects one-tenth of what they have been ordered to do, they will be ruined.
However, a time will come when if anyone (of those living in such a time) observes one-tenth of what
they have been ordered to do, they will be saved.}

Al-Tirrnidhy said: This is a Hadith Gharib (a Hadith with a single narrator usually at the beginning of
the chain of narration), which we only heard of from Nu "aym ibn Hammad from Sufyan ibn
"Uyaynah.

Al-Dhahaby said in Al-Siyar, "Nu"aym was the only narrator of this Hadith Munkar (rejected Hadith
reported by a weak narrator whose narration conflicts with an authentic Hadith). I do not know
where Nu"aym brought this narration from. Nu"ayrn said: They reject this Hadith, but when I was in
the company of Sufyan, something happened and he rejected it and then told me of this Hadith." Al-
Dhahaby commented, "He was telling the truth when he said that he heard the wording of the Hadith
from Sufyan. It seems that Sufyan said this Hadith without Sanad (chain of narrators). In fact, he
mentioned the Sanad of another Hadith which he wanted to narrate, but when he saw something
Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect),
he interrupted what he was saying to reject what he saw and comment on it and then stated the
Hadith mentioned above. Nu "aym mistakenly thought that the Sanad which Sufyan stated at first was
that of the Hadith mentioned above and Allah knows best."

This saying was stated by Ibn Al-Jawzy in Al-Wahiyat. He said, "Al-Nasa'y said that it is a Hadith
Munkar which was narrated by Nu "aym ibn Hammad, who is not a Thiqah (trustworthy) narrator."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 3; Page No. 256)

Fifth question of Fatwa no. 18637

Q 5: Is the following Hadith considered Sahih (authentic):
person does a labor that they perfect it ■ ?

allah loves that when a

A: This Hadith is mentioned by Al-Suyuty in his book Al-Ja mi " Al-Saghir where he said that the
Hadith is related by Al-Bayhaqi in his book Al-Shu "ab. Al-Suyuty regarded the Hadith in question as
Da " if (weak) as its Sanad (chain of narrators) contains Bishr ibn Al-Sirry who is declared by Al-
Suyuty as belonging to Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming
they are ascribed to people and cannot be ascribed to Allah).

Moreover j it is mentioned in the book of Majrna" Al-Zawa'id: This Hadith is related by Abu Ya"la on
the authority of "Aishah. Its Sanad contains Mus"ab ibn Thabit whom is considered a Thiqah
(trustworthy) narrator by Ibn Hibban though some other scholars of Hadith regard as Da "if.

In the book of Al-Taqrib, the narrator mentioned above is declared as not being consistently
accurate.

However, the meaning of the Hadith is correct for it is Mustahab (desirable) for Muslims to perfect
their labors and Shar "i (Islamic legal) acts such as Salah (Prayer), Sawm (Fast), etc.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21368

Q 1: I found two papers that contain some Hadiths of the Messenger of Allah (peace be
upon him) concerning the merits of some Qur'anic Surahs. In one of these Hadiths, the
Prophet (peace be upon him) said: ten prevents ten:

1- Surah Al-Fatihah prevents Allah's Wrath.

(Part No. 3; Page No. 257)

2- Surah Ya-Sin prevents thirst on the Day of Resurrection.

3- Surah Al-Insan keeps one safe from the horrors of the Day of Resurrection.

4- Surah Al-WaqPah protects against poverty.

5- Surah Tabarak wards off the punishment in the grave.

6- Surah Al-Kawthar eliminates dissensions.

7- Surah Al-Kafirun guards against (having) disbelief upon death.

8- Surah Al-Ikhlas protects against hypocrisy.

9- Surah Al-Falaq protects against envy.

10- Surah Al-nas protects against the insinuations (of the Satan).
The second paper contains the following:

In the first Hadith, Allah's Messenger (peace be upon him) said: o x Ali, do not sleep at
night except after doing five (things):

1- Reciting the whole Qur'an.

2- Giving four thousands Dirhams.

3- Visiting the honorable Ka bah

4- Reserving your place in Paradise.

5- Satisfying your opponents.

He ( x AM - may Allah honor his face) said: How? □ Allah's Messenger. The Prophet (peace
be upon him) said:

1- Do you not know that if you recite Qui Huwa Allahu Ahad (i.e. Surah Al-Ikhlas) three
times, you will receive the reward of

(Part No. 3; Page No. 258)

reciting the entire Qur'an?

2- And if you recite Surah Al-Fatihah, you will receive the reward of giving four
thousands Dirhams.

3- And if you say, "La Ilaha Ilia Allah Wahdahu La Sharika Lahu Lahu Al-Mulk Wa Lahu Al-
Hamd Yuhiy Wa Yumit Wa Huwa x Ala Kul Sahy'in Qadir" (i.e. None is worthy of worship
except Allah Who has no partner, for Him is authority and all praise, He gives life and

causes death and He is able to do everything" ten times, you will take the reward of
performing ~Umrah (minor pilgrimage) or Hajj (pilgrimage).

4- And if you say La Hawla Wa-La Quwata Ilia Billah Al- x Aly Al-^Azim (i.e. there is neither
might nor power except with Allah, the Most High and the Most Great) ten times, you will
secure your place in Paradise.

5- And if you say, "I ask Allah, the Most Great, None is worthy of worship except Him, He
is the Living and the Self-Subsisting, forgiveness and I repent to Him; you will satisfy
your opponents.

In the second Hadith, Allah's Messenger (peace be upon him) said:

whoever does not perform Fajr (Dawn) Prayer, his/her face has no light.

He who does not perform Zhuhr (Noon) Prayer, his Rizq (Sustenance) has no blessings.

He who does not perform x Asr (Afternoon) Prayer, his life will have no good.

He who does not perform Al-Maghrib (Sunset) Prayer, his offspring will be useless.

He who does not perform Al-^Isha" (Night) Prayer, he will not have peaceful sleep.

In the third Hadith, the Prophet (peace be upon him) said: "(There will be a time when)
my nation will love five (things) and forget five (things):

1- They will love creatures and forget the Creator.

(Part No. 3; Page No. 259)

2- They will love wealth and forget Reckoning.

3- They will love evil deeds and forget repentance.

4- They will love (magnificent buildings like) palaces and forget the grave.

5- They will love worldly life and forget the Hereafter.

Your Honor, are these Hadiths authentic? It is worth mentioning that they are widely
distributed from time to time, especially in Al-Masjid Al-Haram (The Sacred Mosque) in
Makkah,

may Allah protect it. I hope that you will clarify this, may Allah reward you!

A: These Hadiths are not found in any of the Hadith books and we do not know any reference to it.
Therefore, these Hadiths should not be circulated or distributed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21278

Q: The Prophet (peace be upon him) said: "Get your food from lawful means and your
Du x a' (supplication) will always be answered." Is this Hadith Sahih (authentic)? Who
narrated it?

A: This is part of the Hadith narrated on the authority of "Abdullah ibn "Abbas (may Allah be pleased
with them) which reads as follows: This Ayah (Qur'anic verse) was recited before the Prophet

(peace be upon him) 0 mankind! Eat of that which is lawful and good on the earth

(Part No. 3; Page No. 260)

Thereupon, Sa "d ibn Abu Waqqas (may Allah be pleased with him) stood up and said, 'O Messenger
of Allah! Make Du "a' to Allah so that my Du "a' will always be answered.' So, he (the Prophet) said,
"O Sa "d! Get your food from lawful means and your Du"a' will always be answered. By the One in
Whose Hand is the life of Muhammad, a servant would put an unlawful morsel in their stomach, and
their actions will not be accepted for forty days. Whenever a person develops a potbelly from ill-
gotten means and usury, they will be admitted into the Fire." (Related by Al-Tabarany in his book

"Al-Awsat") It is a Da "if (weak) Hadith. The meaning of this Hadith is confirmed in another Hadith,
such as the one related in Sahih Muslim (may Allah be merciful with him) on the authority of Abu
Hurayrah (may Allah be pleased with him) who said: ...then he (the Prophet) mentioned a man who

goes on a long journey, unkempt, full of dust, his food and clothes are ill-gotten, and he is fed from
ill-gotten food. He stretches his hands to the sky (supplicating), 'O Lord, O Lord,' how could his Du "a 1
be answered?

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21683

Ql: Following are some Prophetic Hadith for which I would like to know their degree of
authenticity:

(Part No. 3; Page No. 261)

1- Qutaybah and Sufyan ibn Waki x reported that Humayd ibn Abdur-Rahman Al-Rawasi
reported from Al-Hasan ibn Salih from Harun Abu Mohamed from Muqatil ibn Hayyan from
Qatadah from Anas that he said, "The Prophet (peace be upon him) said: "Everything has
a heart, and the heart of the Qur J an is Surah Ya-Sin. He who recites Surah Ya-Sin, will be
rewarded by Allah for reciting it, as if he had recited the Holy Qur J an ten times. Abu x Eisa
said: "This is a Hadith Gharib (a Hadith with a single narrator usually at the beginning of
the chain of narration) which we do not know except from the narration reported by
Humaid ibn x Abdul-Rahman and in Al-Basrah and they do not know the Hadith reported
by Qatadah except from this narration. In addition, Harun ibn Mohamed is an unknown
shaykh. Abu Musa Muhammad ibn Al-Muthanna reported that Ahmad ibn Sa x id Al-Darimi
reported that Qutaybah reported from Humaid ibn x Abdul-Rahman a similar narration. In
the same chapter it is reported from Abu Bakr Al-Siddiq, but it is not authentic because
of its Sanad (chain of narrators) as it is weak. In the same chapter it is also reported
from Abu Hurayrah from (Sunan Al-Tirmidhi ) and there are no similar narrations of the
Hadith.

2 - Sufyan ibn WakT reported that Zaid ibn Habbab reported from Umar ibn Abu
Khath am from Yahya ibn Abu Kathir from Abu Salamah from Abu Hurayrah that he said:
Allah's Messenger (peace be upon him) said: "Whoever recites Ha-Mim (Surah Al-
Dukhan) at night, seventy thousands angels will seek Allah's Forgiveness for him till the
morning." Abu *Eisa said, "This is a Hadith Gharib (a Hadith with a single narrator usually
at the beginning of the chain of narration) which we do not know except from this
narration, and 'Umar ibn Abu Khath 'am is a weak narrator." Mohamed said, "He reports
Hadith Munkar (rejected Hadith reported by a weak narrator whose narration conflicts
with an authentic Hadith)

(Part No. 3; Page No. 262)

(Al-Tirmidhi alone narrated it)

3- Nasr ibn Abdur-Rahman Al-Koufi reported that Zaid ibn Habbab reported from Hisham
Abu Al-Miqdam from Al-Hasan from Abu Hurayrah that he said, "Allah's Messenger
(peace be upon him) said: 'Whoever recites Ha-Mim (Al-Dukhan) on Thursday nights
Allah will forgive him.' Abu 'Eisa said, "This is a Hadith which we do not know except from
this narration, and Hisham ibn Al-Miqdam is a weak narrator; he did not hear from Al-
Hasan from Abu Hurayrah. So said Ayyub and Yunus ibn Ubayd and Ali ibn Yazid (Al-
Tirmidhi alone narrated it).

4- Muhammad ibn Bashshar reported that Muhammad ibn Ja'far reported that Shu bah
reported from Qatadah from 'Abbas Al-Jushami from Abu Hurayrah from the Prophet

(peace be upon him) who said, a surah of the Book which only has thirty verses
intercedes for a man till his sins are forgiven - Surah Tabarak Abu x Eisa said: "This is a
Hadith Hasan (good Hadith) from (Sunan Al-Tirmidhi).

5 - Huraym ibn Mis^ar Al-Tirmidhi reported that Al-Fudayl ibn x Iyad reported from Layth
from Abu Al-Zubayr from Jabir that The Prophet (peace be upon him) would not go to bed till

he recited Surah Al-Sajdah and Surah Al-Mulk Abu ^Eisa said, "This is a Hadith reported by

many narrators from Layth ibn Abu Sulaym in similar wording and is narrated by
Mughirah ibn Muslim from Abu Al-Zubayr from Jabir from the Prophet (peace be upon
him) with a similar wording. Zuhayr reported it saying, "I said to Abu Al-Zubayr:

(Part No. 3; Page No. 263)

"I heard from Jabir then mentioned the Hadith." Then Abu Al-Zubayr said, "It is Safwan
or Ibn Safwan who told me about it as if Zuhayr denied that this Hadith is reported from
Abu Al-Zubayr from Jabir from ^Inad who told us that Abu Al-Ahwas from Layth, Abu Al-
Zubayr from Jabir from the Prophet (peace be upon him) with a similar wording. He said:
"Huraym ibn Mis x ar reported that Fudayl reported from Layth from Tawus who said,
"They exceed all the Surahs of the Qur'an with seventy rewards" (from Sunan Al-Tirmidhi
and there are no similar narrations for the same Hadith).

6 - Mohamed ibn Musa Al-Harshi Al-Basri reported that Al-Hasan ibn Silm ibn Saleh Al-
x Ejly reported that Thabit Al-Bunani reported from Anas ibn Malik who said, "Allah's
Messenger (peace b upon him) said: "Whoever recites Surah Al-Zalzalah, will be
rewarded for reciting half of the Qur'an, whoever recites Surah Al-Kafirun will be
rewarded as if he recited one fourth of the Qur'an, and whoever recites Surah Al-'Ikhlas
will be rewarded for reciting one third of the Qur'an". Abu Eisa said: "This is a Hadith
Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration)
which we do not know except from the narration of Sheikh Al-Hasan ibn Salam. In the
same chapter it is reported from Ibn ^ Abbas (Al-Tirmidhi alone narrated it and there are
no similar narrations of the Hadith).

7- x Ali ibn Hujr reported that Yazid ibn Harun reported that Yaman ibn Al-Mughirah Al-
x Anzi reported that ^Ata" reported from Ibn * Abbas who said: "Allah's Messenger
(peace be upon him) said: 'Surah Al-Zalzalah equals half of the Qur'an, Surah Al-'Ikhlas
equals one fourth of the Qur'an, and Surah Al-Kafirun equals one third

(Part No. 3; Page No. 264)

of the Qur'an." Abu x Eisa said, "This is a Hadith Gharib (a Hadith with a single narrator
usually at the beginning of the chain of narration) which we do not know except from the
narration of Yaman ibn Al-Mughirah" (Al-Tirmidhi alone narrated it and there are no
similar narrations of the Hadith).

B- Mohamed ibn Marzouq Al-Basri reported that Hatem (Hatem) ibn Maymoun Abu Sahl
reported from Thabit Al-Bunani from Anas ibn Malik from the Prophet (peace be upon
him) that he said: "Whoever recites Surah Al-'Ikhlas two hundred times will have his sins
forgiven for fifty years unless he owes a debt." It is reported with the same Isand from
the Prophet (peace be upon him) that he said: "Whoever wishes to go to sleep should
lay on his right side then recite Surah Al-'Ikhlas a hundred times, Allah (Glorified and
Exalted be He) will say to him on Resurrection Day: "□ My servant, enter Paradise on
your right." Abu x Eisa said, "This Hadith is Hadith Gharib (a Hadith with a single narrator
usually at the beginning of the chain of narration) from the narration of Thabit from
Anas. Also this Hadith has been reported in another narration from Thabit in (Sunan Al-

Tirmidhi ) and there are no similar narrations of the same Hadith.

A: All the Hadiths you mentioned are not authentic and cannot be ascribed to the Prophet (peace be
upon hirn) according to Al-Tirrnidhi and others scholars of Hadith, except for two: <A surah of the

Qur'an containing thirty verses interceded for a man till he was forgiven. That is: "Blessed is He in
Whose Hand is the sovereignty" (Surah 67).) .

and the second is : The Prophet (peace be upon him) would not go to bed till he recited Surah Al-
Sajdah

(Part No. 3; Page No. 265)

" and Surah Al-Mulk. These are two accepted Hadiths and considered acceptable by many scholars
of Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14607

Q2: Is there a Hadith reported from the Messenger (peace be upon him) that reads: "Do
not call me master"? Is it an authentic or a weak Hadith? Does the Hadith that reads: "I
am the master of all the sons of Adam" weaken the first Hadith? What is the Takhrij
(referencing) of the two Hadiths if they are authentic? Is it permissible to call the
Messenger master in the Adhan (call to Prayer) and Tashahhud (a recitation in the
sitting position in the second/ last unit of Prayer)?

A: The Hadith: "la tosaweduni" commonly pronounced as "la tosayeduni" has no origin as Al-
"Ajlouny, the author of (Kashf Al-Khafa 1 ) transmitted it

As for the Hadith that reads: i am the master of the sons of Adam on Doomsday and no pride. > it

is a part of a long Hadith related by Imam Al-Tirrnidhi from Abu Sa "id Al-Khudri and he said it is a
Hadith Hasan Sahih (a good authentic Hadith).

As for calling the Messenger (peace be upon him) as master in other than the Adhan, Iqamah (call to
start the Prayer) and Salah, it is permissible according to the Hadith mentioned above.

As for the Adhan, Iqamah and Tashahhud in Salah, a Muslim should recite what is reported in the
Sunnah and add nothing to it because the Adhan, the Iqamah and Salah are acts of worship

(Part No. 3; Page No. 266)

and acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion)
and must be performed only according to textual evidence.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 14118

Q 3: 'The singer and the one listening to them are cursed", is this a Hadith or a saying of
a scholar?

A: There are authentic proofs for the prohibition of listening to songs. However, the phrase which is
quoted in the question is not a Sahih (authentic) Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 14160

Q 2: It is said that the Messenger of Allah (peace be upon him) said: "Fear Allah and fear
those who fear Him"; is this a Sahih (authentic) Hadith?

A: The first part of the phrase which is mentioned in the question is Sahih and is narrated on the
authority of Al-Nu "man that the Prophet (peace be upon him) stated: Fear Allah, and do justice to

your children.)

(Part No. 3; Page No. 267)

Regarding the second part of the statement, "fear those who fear Allah"; this has no origin in Sunnah
(whatever is reported from the Prophet, peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 13958

Q 2: African scholars taught us a Hadith which reads: "Allah said: 'I was an unknown
treasure, but I wanted to be known so I created a creature out of my Light and called
him Muhammad. All my creatures would then know me through him 'Muhammad'". We
thus referred to the Qur'an and sought guidance of the following Ayah (Qur'anic verse):

<(And) if you differ in anything amongst yourselves)

A: The passage which is quoted in the question is not a Hadith and it is mentioned by Al- "Ajluny in
his book Kashf Al-Khafa' as reading: "I was an unknown treasure but I wanted to be known so I
created creatures and informed them of me so they knew me". Al- "Ajluny then commented that Ibn
Taymiyyah said regarding this passage: "It was not said by the Prophet (peace be upon him) and it
has neither Sahih (authentic) nor Da "if (weak) Sanad (chain of narrators). The same view was
supported by Al-Zarkashi, Al-Hafizh Ibn Hajar, Al-Suyuti, etc. Besides, what is mentioned in the
passage to the effect that the Prophet (peace be upon him) was created out of Allah's Light is not
true for the Prophet (peace be upon him) was begotten by his parents just like other human beings.

(Part No. 3; Page No. 268)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14603

Q: is there an authentic Hadith that means: "Whoever observes the Zhuhr (Noon Prayer) then
follows it with four (optional) Rak "ah (units of prayer) Allah will save his face from Hell-fire") ?

A: Irnarn Ahmad, As-hab-ul-Sunan (authors of Hadith compilations classified by jurisprudential
themes), and Al-Hakem reported from Um Habibah (may Allah be pleased with her) that she said: "I
heard Allah's Messenger (peace be upon him) saying: Whoever observes the practice of performing

four Rak "ah before the Zhuhr prayer and four after the Zhuhr prayer, Allah will shield him against the
Fire (of Hell).) Al-Tirmidhi said, 'It is a Hadith Hasan Sahih (good authentic Hadith)'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14094

Q: What is the meaning of the statement of the Messenger (peace be upon him): "My
Shari x ah comes in three hundred sixty orders, whoever follows anyone of them will be
saved." What does this mean? Please explain it in detail.

(Part No. 3; Page No. 269)

A: As far as we know, this state rnent is not a Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13793

Q: What is the degree of authenticity of the Hadith that says: "Work for your worldly life
as if you will live forever, and work for the Hereafter as if you will die tomorrow." Related
by Ibn ^Asakir?

A: This is not a Hadith reported from the Messenger (peace be upon hirn).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13836

Q: How authentic is the Hadith which says: may Allah he merciful with a person who
offers four Rak^ahs (units of Prayer) before the ^Asr (Afternoon) Prayer ? May Allah
reward you with the best!

A: This Hadith was related by Al-Tirrnidhy in his Sunan as follows: On the authority of Ibn 'Ulnar
(may Allah be pleased with both of thern) who narrated that the Prophet (peace be upon hirn) said.
May Allah be merciful with a person who offers four Rak"ahs before the "Asr Prayer.) He

commented: It is a Hadith Hasan Gharib (a good Hadith that is strange to come from this chain of
narration). The Hadith was also related by Abu Dawud, Ibn Hibban, and Ibn Khuzaymah on the
authority of Ibn "Umar. Its Sanad (chain of the narrators) included Muhammad ibn Mahran

(Part No. 3; Page No. 270)

concerning whom there was some debate. As for offering voluntary Salah before the "Asr Prayer,
the following Hadith was reported on the authority of "Aly (may Allah be pleased with him) who said,
{The Prophet (peace be upon him) used to offer four Rak "ahs before the "Asr Prayer, etc. (Related

by Al-Tirrnidhy, Al-Nasa'yj and Ahmad) Al-Tirrnidhy said: It is a Hadith Hasan (a Hadith whose chain
of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

The second question of Fatwa no. 12023

Q 2: I read in the hooks of Adhkar (invocations and Remembrances said at certain times
on a regular hasis) the following: "Anyone who enters the market and says: 'La Ilaha

Ilia Allah, Wahdahu La Sharika lah, Lah-ul-MuIku Wa Lah-ul-Hamd, Yuhyi Wa Yumit, Wa
Huwa Hayyun La Yamut, Biyadihi-I-Khayr, Wa Huwa Ala Kulli Shay'in Qadir 1 (There is
nothing worthy of worship except Allah, Alone without par tner, to Hirn belongs dominion and praise.
He causes life and death and He is the Living and does not die. In His Hand is all good, and He is All—
Powerful over all things), Allah will record for therm a million good deeds and erase a million bad
deeds and raise them a million levels." Is this Hadith or Dhikr (Remembrance of Allah) Sahih

(authentic)? I heard some people say that it is Da if (weak). We appreciate your advice.
May Allah reward you!

A: The Hadith in the mentioned wording was related by Al-Tirrnidhy and was mentioned in the
"Musnad (Hadith compilation)" without the part: He causes life and death and He is the Living and

does not die. In His Hand is all good) but with this addition at the end : and a house will be built for

them in Jannah (Paradise).) The Hadith is Da " if because its Sanad (chain of narrators) includes "Amr

(Part No. 3; Page No. 271)

Dinar Al-Masry. Ahmad said, "He is Da "if." Al-Bukhari said, "He is Matruk (a narrator whose Hadith
transmission was discarded due to unreliability)." Ibn Ma "in said, "He is undependable and
insignificant." Al-Nasa'iy said: "He is Da "if."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ibn

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The first question of Fatwa no. 13516

Q 1: A saying states: "Good will remain in me and my Ummah (nation based on one creed)
until the Day of Resurrection." Is this saying a Hadith?

A: We do not know of any Hadith with that wording, but the meaning conveyed is correct on account
of the Saying of Allah (Exalted be He): You [true believers in Islamic Monotheism, and real followers

of Prophet Muhammad pJL^j oJLt oJJl jJL^) and his Sunnah] are the best of peoples ever raised up
for mankind Also, it was authentically reported that the Prophet (peace be upon him) said: ("A

group of people from my Ummah will always remain triumphant on the right path.">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 10652

Q 1: There is a widely circulated statement in some of the books of our Urdu language
that reads: "There is no better man than ^Ali and no sword other than Dhu Al-Faqar." Is
this statement authentic?

(Part No. 3; Page No. 272)

It is also mentioned in the books of Hadith that the Prophet (peace be upon him) said
this to x Ali (may Allah be pleased with him) or was it fabricated by people? I heard that
this statement is the saying of x Eisa ibn Mahran, a liar from the sect of Al-Rafidah.

A: The Hadith: "There is no man better than "Ali and no sword other than Dhu Al-Faqar" has no
reference and may be from the fabrication of the Shiites. Al-Mulla "Ali Al-Qari 1 commented in his
book Al-Asrar Al-Marfbu "ah Fi Al-Akhbar Al-Mawdu"ah, which is known by Al-Maudu "at Al-Kubra:
"The Hadith saying, 'There is no better man than "Ali, and there is no sword other than Dhu Al-
Faqar' has no reliable reference. Indeed, it is related in a weak Athar (a narration from a
Companion) from Al-Hasan ibn "Arafah Al-"Abdi on the authority of Abu Gha"far Muhamad ibn "Ali
Al-Baqir who said: "An angel called Radwan announced from the Heavens in (the Battle of) Badr 'No
sword other than Dhu Al-Faqar and no man better than "Ali."' Al-Tabari mentioned this Athar in his
book Al-Riyad Al-Nadirah and said, "Dhul Faqar" is the name of the sword of the Prophet (peace be
upon him). It was called so because there were small holes in it. Al-Qari 1 added, "It is proved to be
invalid for if something like this had been announced from the Heavens in the Battle of Badr all the
honorable Companions (may Allah be pleased with them) would have heard it and thus it would have
been reported by the great Imams. This is similar to what is related concerning beating Al-Niqarah
(musical instrument) in the Battle of Badr. Out of ignorance, they attribute this act to the Angels
considering that it continued from the time of the Prophet (peace be upon him) up to the present
time although this contradicts reason and revelation even if it was mentioned by Ibn Marzuq and
likewise Al-Cjastalany in his book Al-Mawahib." This is what is mentioned by Al-Mulla (may Allah
confer mercy upon him).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family
and Companions.

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(Part No. 3; Page No. 273)

Fatwa no. 11255

Q 1: Is the following Hadith considered Sahih (authentic): "Offering two Rak'ahs (units of
Prayer) after using Miswak (tooth-cleansing stick) is better in reward than offering
seventy Rak'ahs without using Miswak" ?

A: As far as we know, this Hadith has no origin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fifth question of Fatwa no. 12262

Q 5: What is the degree of authenticity of this Hadith: learn sorcery hut do not practice
it?

A: This Hadith is not Sahih (authentic).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 10637
Q 2:

What is the degree of authenticity of these Hadiths? a- "My Earth and My Heavens
cannot encompass Me, but the heart of My believing servant encompasses Me."

(Part No. 3; Page No. 274)

B- Abu Sa^id reported: I performed Hajj with x Umar, and when he began circurnarnbulation, he

faced Al-Hajar A I- As wad (the Black Stone in a corner of the Ka "bah) and said: I know that you are a
stone and that you can neither do any harm nor good; and if I had not seen Allah's Messenger
(peace be upon him) kissing you I would not have kissed you. Thereupon, ^Ali said: No, O
Commander of the Believers, it can benefit and harm. Whereupon "Urnar said: How? "Ali answered:
With the Book of Allah, as Allah (may He be Exalted) states: And (remember) when your Lord

brought forth from the Children of Adam, from their loins, their seed (or from Adam's loin his
offspring) and made them testify as to themselves (saying): u Am I not your Lord?" They said: u Yes!"

Allah created Adam, passed His hand over his back, let him know that He is his Lord and he is His
servant, took his covenant and wrote it on a paper. At that time, this Stone had two eyes and a
tongue. Allah ordered it to open its mouth, put the paper in it and ordered it to give testimony of the
sincere people on the Day of Judgment. "Ali said: I heard the Messenger of Allah (peace be upon
him) saying : Al-Hajar A I- As wad will be brought on the Day of Judgment with a slippery tongue to
testify for whomever faced it and was a believer. O, Commander of the Believers, now you know that
it can bring benefit and harm. ^Umar said: O, Abu Al-Hasan, I seek refuge in Allah to live among
people you are not one of them. >

A: Sheikh Is ma " il ibn Muhammad Al- "Ajluni in Vol. 2 of his book Kashf Al-Khafa' wa Muzil Al-Ilbas
commented on this Hadith saying:

It was mentioned in Al-Ihya' with the wording: Allah stated, "Not the Heaven nor the Earth
encompasses me, but the tender heart of my believing servant." Al- "Iraqi said in

(Part No. 3; Page No. 275)

his comment on this Hadith: I know of no origin to this Hadith. The author of Al-Durar agreed with
him following the criticism of Al-Zarkashi. Then, Al- "Iraqi said: In the Hadith narrated by Abu "Utba
and recorded by Al-Tabarani, he said: The vessels of your Lord are the hearts of His righteous
servants, and the most beloved to Him are the hearts that are most tender.

Ibn Taymiyah said: It is mentioned in the Israelite narrations (reported from the Jews) with no
authentic reported Sanad (chain of narrators) traced back to the Prophet (peace be upon him).

The author of Al-Makasid said following what his Sheikh mentioned in Al-La'li 1 : It has no authentic
reported Sanad from the Prophet (peace be upon him) and it means that the heart of the Muslim is
full of Iman (Faith) and knowledge about Allah. Otherwise, whoever says that Allah dwells in people's
hearts, is more emphatically a disbeliever than Christians who attribute this characteristic to the
Christ only, and he mentioned the Israelite narrations including what was related by Ahmad in the

Chapter on Zuhd on the authority of Wahb ibn Munabbih who said: Allah opened the Heavens to
Hazqil and he looked at the Throne and said: O Allah, Praise be to You. Whereupon Allah said: The
heavens and earth were too weak to encompass me, but the heart of my tender believing servant
did. It was found in the writings of Al-Zarkashi that some scholars said: This is a batil (null and void)
Hadith introduced by atheists, and is frequently narrated by "Ali ibn Wafa for his own purposes. He
even says, "When you feel the desire to dance, circumambulate the house of your Lord".

B- Al-Dhahabi said, after mentioning the Hadith in his summary of the Hadiths of
(Part No. 3; Page No. 276)

Al-Mustadrak, that its Sanad contains Abu Harun Al- "Abdi whose Hadith is rejected and is not valid.
Abu Zur "ah and Abu Hatim said: His Hadith is Da "if (weak). Al-Nasa'i said: He is Matruk (a narrator
whose Hadith transmission was discarded due to unreliability). Moreover, Al-Jawzajani said: He is a
liar and his name is "Urmarah ibn Guwaydah. Ibn Ma "in said: He is not trustworthy and is a liar. Ibn
"Ulayyah said: He used to tell lies in Hadiths, and "Uthrnan ibn Abu Shayba said the same. Likewise,
Ibn "Abdul-Barr said: Hadith scholars agreed on classifying the Hadiths he narrated as Da "if.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 12706

Q: he cut [a piece of meat from] the shoulder of a lamb, ate it, and then offered Salah
(Prayer). Is this a Hadith of the Messenger (peace be upon him)?

A: It was reported by Ahmad and Al-Tabarani in Al-Kabir, on the authority of "Abdullah ibn Al-Haryth
ibn Na wfa I that Urn Hakirn bint Al-Zubayr told hirn that the Messenger of Allah (peace be upon hirn)

entered upon Duba "ah, and cut off [a slice of meat] from the shoulder of a sheep and ate from it,
then he offered Salah without performing Wudu 1 (ablution) after eating.) In Majma "-ul-Zawa'id, Al-

Haythami said, "The Hadith was narrated by Rijal Al-Sahih (narrators of Hadith compiled by Al-
Bukhari and/or Muslim).

(Part No. 3; Page No. 277)

It was reported by Imam Ahmad on the authority of Um Hakim bint Al-Zubayr that she said, <I

handed to the Prophet of Allah (peace be upon him) a shoulder meat of which he ate and then he
offered Salah. " He said, in Majma "-ul-Zawa'id, "Its narrators are Thiqah (trustworthy)."

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

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rman

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Fatwa no. 12430

Q: Your Honor, what is your opinion concerning the following statement: "If He judges
me, I will judge Him." This statement was mentioned in the Hadith: While the Messenger
of Allah (peace he upon him) was circumambulating the Kabbah, he heard a Bedouin
saying: □ the Most Bountiful. The Prophet (peace be upon him) repeated after him: □ the
Most Bountiful. The Bedouin headed in the direction of Al-Mizab and said: 0 the Most
Bountiful. The Prophet (peace be upon him) repeated after him: O the Most Bountiful. The
Bedouin turned to him and said: O person of bright face and agile body, do you mock at
me? By Allah, except for your bright face and agile body, I would report you to my
beloved (Prophet) Muhammad. The Messenger smiled and said: Do not you know your
Prophet, O my fellow Bedouin? The Bedouin man said: No. The Prophet said: How did you
believe in him? I believed in his Prophethood without (even) seeing him and believed his
mission without meeting him. The Prophet (peace be upon him) said: □

(Part No. 3; Page No. 278)

Bedouin, know that I am your Prophet in this world and your intercessor in the
Hereafter. The Bedouin knelt down to kiss the hand of the Prophet (peace be upon him)
but the Prophet (peace be upon him) said: Stand up O fellow Arab, do not do as Persians
do with their kings for Allah did not send me as an arrogant despot. He sent me with the
truth as a bearer of glad tidings and a warner. Gabriel descended and said to me: Al-
Salam (the Peace i.e. one of Allah's Names) sends you greetings and says to you: Inform
the Bedouin that he should not be deceived with Our tolerance or Bounty because we will
judge him for the small and the great, and the wick and the husk of a date. The Bedouin
said: Will Allah judge me 0 Messenger of Allah? He said: Yes, if He wills. The Bedouin said:
By His Glory and Magnificence, if He judges me, I will judge Him. The Prophet (peace be
upon him) said: On what 0 fellow Arab? He said: If Allah judges me for a fault, I will judge
Him for His Forgiveness, and if He judges me on a sin, I will judge Him for His Pardon, and
if He judges me on my miserliness, I will judge Him for His Bounty. The Prophet (peace be
upon him) cried until his beard was wet (from tears), thereupon, Gabriel descended and
said to the Prophet (peace be upon him): 0 Muhammad, Al-Salam sends you greetings
and says to you: Stop your crying for it has distracted the Bearers of the Thrown (i.e.
the angels who carry the Thrown of Allah) and inform your fellow Arab that we will not
judge him and he will not judge Us and he will be your companion in Paradise.

A: The mentioned saying is not a Hadith.

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and Companions!

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(Part No. 3; Page No. 279)

Third question of Fatwa no. 14428

Q 3: What is the best book of commentary on the Sahih (authentic) Book of Hadith of
Imam Al-Bukhari?

A: amongst the best commentaries on the Sahih (authentic) Book of Hadith of Imam Al-Bukhari is the
book of Fath Al-Bari of Imam Ibn Hajar (may Allah be merciful with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 21642

Q 2: It is reported that the Messenger of Allah (peace be upon him) said, "Anyone who
does not pray x Asr (Afternoon) Prayer will have his (good) deeds annulled." The
Messenger of Allah (peace be upon him) spoke the truth. My question is whether all good
deeds of such a person will be annulled? Please explain the Hadith for me.

A: The correct wording of the Hadith is: Anyone who misses the "Asr Prayer (intentionally) will

have all their (good) deeds annulled. The Hadith refers to those who deliberately delay the

performance of the obligatory Salah (Prayer) until the expiry of its time and it is to be understood
according to its literal meaning. Moreover, some scholars are of the view that the deliberate delaying
of the performance of the obligatory Salah until the expiry of its time is tantamount to Riddah
(apostasy). Finally, some

(Part No. 3; Page No. 280)

other scholars are of the opinion that the Hadith in question is one of the Wa'id Hadith (Threat
Hadith that mention certain punishments for certain sins though the same may not necessarily be
applied to all cases).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 18340

Q: It was authentically reported that the Prophet (peace he upon him) stated: tell the

person whoever utters x Aza'ul- Jahiliyah (words used in pre-Islamic days) "LTdud Bihinn
Abika" i.e. go bite your fathers' penis! What is the meaning of the Hadith?

A: The meaning of " "Aza'ul- Jahiliyah" is taking pride in belonging to a specific tribe or clan by
mentioning its name haughtily or arrogantly. Therefore, the Prophet (peace be upon them) said that
whoever hears someone boasting about belonging to a particular tribe should tell them to : "U "dud
Bihinn Abika" i.e. "go bite your father's penis" thus reminding them that they were once despicable
sperm ejaculated from the penis to stop them from behaving arrogantly.

(Part No. 3; Page No. 281)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

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Fatwa no. 18599

Q: I would like to know from your Eminence about the authenticity of the following Hadith
because plots are being hatched against our Ummah (nation based on one creed) to drag
it into Shirk (associating others with Allah in His Divinity or worship), may Allah save us
from that. It is ascribed to the Prophet (peace be upon him) that he said, "Anyone who
visits my grave deserves my intercession." and: In the space between rmy grave and rny

pulpit lies a garden from the gardens of Paradise. Are these sayings reported from the

Prophet (peace be upon him)? Are they narrated in authentic books of Hadith?

A: The Hadith reported from the Prophet (peace be upon him) with the wording: "Anyone who visits
my grave deserves a surety of intercession for them" is narrated by Al-Daraqutny from the Hadith
reported by Musa ibn Hilal Al- "Abdy. Abu Hatim said: Musa's uprightness as a narrator is not verified.
A I- " Aqily said : The Hadith of Musa are not authentic and cannot be supported by other Hadith and
nothing in this regard is authentic.

Some of the learned scholars of Hadith, Shaykhul-Islam Ibn Taymiyyah included, were of the view
that such Hadith is fabricated.

As for the Hadith: in the space between my grave and my pulpit lies a garden from the gardens of
Paradise. > Shaykhul-Islam Ibn Taymiyyah said in his book (Majrnu" Al-Fatawa, vol.1, p. 236), "It is
authentically reported that he (peace be upon him) said, In the space between my house and my
pulpit lies a garden

(Part No. 3; Page No. 282)

from the gardens of Paradise.) This is the authentically reported narration of the Hadith. But some

narrators mentioned the interpretation of "my grave" while, when the Prophet (peace be upon him)
said this Hadith, he was not in his grave at the time. Therefore the Companions did not disagree on
this Hadith. In fact they disagreed on the place where they should bury the Prophet. Had they heard
this Hadith, it would have been evidence for them in solving the dispute.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

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Fatwa no. 18610

Q: It was mentioned in the Islamic Researches Magazine, issue no. 39, Rabr Al-Awwal,
Rabr Al-Akhir, Jumada Al-Ula, Jumada Al-Akhirah, 1414 A.H., p. 93,

The first question of Fatwa no. 5957:

Following is the Hadith quoted by Shaykh Nasir Al-Din Al-Albany when he edited "Al-Jami x
Al-Saghir wa Zyadatuh" by Al-Hafizh Al-Suyuty. The Hadith states the following, <my

Lord (may He be Blessed and Exalted) came to me this night in the best shape and said to
me, "O, Muhammad!

(Part No. 3; Page No. 283)

Do you know about what the chief angels on high differ?" I said, "No." He put His Hand between my
shoulders until I felt the coldness of His Hand on my chest. Consequently, I had knowledge of
everything on earth and heaven. Narrated by Al-Tirmidhy and Imam Ahmad on the authority

of Ibn Abbas.

Is this Sahih (authentic) Hadith? Please explain this Hadith in detail. As-salamu ^alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: It was mentioned by Imam Ahmad in his Musnad (Hadith compilation) that "Abdullah narrated
that his father narrated to him from Abu Sa"id, the servant of Banu Hashirn, from Jahdam i.e. Al-
Yarnamy, from Yahya ibn Abu Kathir, from Zayd ibn Abu Sallam, from Abu Sallam, i.e. Zayd ibn
Sal lam ibn Abu Sallam who was named after his grandfather, that "Abdul-Rahman ibn "Ayyash Al-
Hadramy narrated to him from Malik ibn Yakhamir thatMu"adh ibn Jabal said, The Messenger of

Allah (peace be upon him) stayed at home one day and did not go out to offer the Fajr (Dawn)
Prayer until the sun almost rose. Then, he came out and offered Salah (Prayer) quickly. After Salah,
he asked us to remain in our places, and then he said to us, "I will tell you what made me late. I
stayed up to offer Salah at night, and I fell asleep while I was offering Salah. When I woke up, I saw
My Lord (may He be Glorified and Exalted) in the best shape. He said to me, 'O, Muhammad! Do you
know about what the chief angels on high differ?' I said, O, Allah! I have no idea.' He put His Palm
between my shoulders until I felt

(Part No. 3; Page No. 284)

the coldness of His fingertips on my chest. Consequently, I had knowledge of everything on earth and
heaven. He asked me, 'O, Muhammad! Do you know about what the chief angels on high differ?' I
said, 'About Kaffarahs (expiations).' He said, 'What are Kaffarahs?' I said, 'Walking to join the
congregational Salah, sitting in the Masjid (mosque) after Salah, and performing Wudu' (ablution)
thoroughly when it is cold.' He asked me, 'What are the degrees? 1 1 said, 'Feeding the needy, lenient
speech and offering Salah while people are asleep.' He said, 'Ask Me anything. 1 1 said, 'O, Allah! I ask
You to help me do good deeds and abstain from evil ones, grant me the love of needy people, forgive
me and have mercy on me. If you want to put some people to trial, make me die before that. I ask
You to grant me Your love, the love of those who love You, and the love of deeds that bring me
closer to You. ' The Messenger of Allah (peace be upon him) then said, 'These words are right, so

learn the rn. 111 (The Musnad of Irnarn Ahrnad, volume 5, p. 243). It was also related by Al-Tirrnidhy

who said this Hadith is Hasan Sahih (good, authentic Hadith). He asked Muhammad ibn Isma "il (i.e.
Al-Bukhari) about it and he said it is Sahih. The opinion of the Salaf (righteous predecessors) in such
Hadith related to Allah's Attributes is accepting them as they are, without Taky if (questioning Allah's
Attributes), Tashbih (comparison), Ta"til (denial of Allah's Attributes) or Ta'wi I (allegorical
interpretation). We should believe in them while believing at the same time that there is nothing like
Allah; and He is the All-Hearer, the All-Seer.

(Part No. 3; Page No. 285)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19914

Q: I have a question regarding a Hadith that I read in an old book. Following is its text: On
the authority of Hisham ibn Harith from Ibn Abbas (may Allah be pleased with them
both) that the Prophet (peace be upon him) said, "Shall I teach you something to learn
by heart"? He replied, "Yes □ Messenger of Allah." The Messenger (peace be upon him)
said, "Write then the whole Surah (Qur'anic chapter) of Al-Fatihah using saffron in a
washbowl, then (write) the whole Surah of Al-Mulk, then the whole Surah of Al-Hashr,
then the whole Surah of Al-WaqPah, then pour into such washbowl from the water of
Zamzam (a well near the Ka ^bah), or from the rain water, or from the sea water. You
should then drink such water on an empty stomach after being mixed with three mithqals
of frankincense, ten mithqals of honey, and ten mithqals of sugar. Afterwards, you
should pray two Rak^ahs (units of Prayer) in each one of them you recite Surah Al-Ikhlas
fifty times after reciting Surah Al-Fatihah. Then you should observe Sawm (Fast) for the
following day." Ibn * Abbas said, "I did so and I got the reward declared by the Prophet
(peace be upon him)." Ibn x Abbas continued, "You will be a Hafizh (a person who
memorizes the whole Qur'an) in forty days. This applies to those who are younger than
sixty years of age."

I would like to ask Your Eminence, 0 Shaykh 1 Abdul- * Aziz ibn ^Abdullah ibn Baz: Is the
Hadith quoted above Sahih (authentic) or Da if (weak)?

It is worth mentioning that such Hadith is mentioned in the book of Khazinat Al-Asrar Al-
Kubra Hilyat Al-Adhkar

(Part No. 3; Page No. 286)

which is compiled by Muhammad Haqqy Al-Nazly; what is your opinion regarding this
book?

A: As far as we know, no origin can be ascribed to the Prophet (peace be upon hirn) for the Hadith in
question. Moreover, its Matn (text of a Hadith) is obviously unacceptable.

Regarding the book which is mentioned in the question, we do not have a copy of it. However, you
may send us a copy so that we may look into it then inform you of our opinion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 4; Page No. 5)

Principles of Islamic jurisprudence

(Part No. 4; Page No. 6)
Fatwa no. 17706

Q: What is meant by Halal (lawful) and Haram (prohibited) in Islam?

A: Halal and Haraim are two Shar"y (Islamic legal) rulings taken from the Qur'an and the Sunnah
(whatever is reported from the Prophet). The Mu'min (believer) should firmly believe in the
i mper m iss ib i I ity of what Allah (Exalted be He) has made Haram and the permissibility of what Allah
(Exalted be He) has made Halal. This belief is a cause for entering Jannah (Paradise). It was
authentically reported that A man asked the Prophet (peace be upon him) saying, 'Tell me, if I

regard as Halal (lawful) whatever has been declared Halal (by Shari "ah) and regard as Haram
(forbidden) whatever has been declared Haram (by Shari "ah), shall I be admitted into Jannah?' The
Prophet (peace be upon him) said, 'Yes, 'J

Accord ingly, Muslims are not permitted to declare things Halal or Haram of their own accord, for this
is considered one of the gravest sins. Allah (Exalted be He) says: Say (O Muhammad): "(But) the

things that my Lord has indeed forbidden are Al-Fawahish (great evil sins and every kind of unlawful
sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression,
joining partners (in worship) with Allah for which He has given no authority, and saying things about
Allah of which you have no knowledge." Allah (Exalted be He) also says: And say not concerning

that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies
against Allah. Verily, those who invent lies against Allah will never prosper.)

(Part No. 4; Page No. 7)

Muslims have unanimously agreed that when a person regards as Halal that which is religiously well-
established and known to be Haram, such as permitting Zina (sexual intercourse outside marriage),
Rib a (usury /interest), or Khamr (intoxicant), this is Kufr (disbelief) and Riddah (apostasy) that brings
them out of the fold of Islam.

Likewise, when a person regards what is religiously well-established and known to be Halal as
Haram, such as prohibiting meat, bread, and the like, they thereby violate the Law of Allah and
apostatized from Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

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Fatwa no. 16529

Q: It is said that the imperative form of the verb used by the Messenger of Allah (peace
be upon him) conveys obligation. However, there is a Hadith whose apparent meaning
contradicts the Hadith narrated by Abu Hurayrah (may Allah be pleased with him) (When

I command you to do anything, do of it as much as you possibly can. How can a Muslim reconcile

these two Hadiths?

A: the basic rule concerning the commands of the Prophet, peace be upon him, is that it conveys
obligation unless otherwise indicated. However, this obligation is in accordance with one's ability, as
Allah (Exalted be He) states: So keep your duty to Allah and fear Him as much as you can And such

is the case of the Hadith mentioned in the question.

(Part No. 4; Page No. 8)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18145

Q 1: What is the difference between stressed and unstressed Sunnah? Are we obligated
to observe the acts of stressed Sunnah only or the stressed and unstressed ones? Some
people may refrain from observing a specific act of Sunnah on the pretext that it is not
stressed. Please advise, may Allah reward you with the best!

A: The stressed Sunnah denotes every supererogatory act of worship which the Messenger (peace
be upon hirn) urged Muslims to observe; such as Salat-ul-Kusuf (Prayer on a solar eclipse), Witr
(Prayer with an odd number of units) , Salat-ul-Duha (supererogatory Prayer after sunrise) , and Al-
Sunan Al-Rawatib (supererogatory acts that were stressed and regularly performed by the Prophet)
which we should observe because Ibn "Umar (may Allah be pleased with both of them) said, <I

observed from the Messenger of Allah (peace be upon him) (the offering of) two Rak"ahs (units of
Prayer) before the Zhuhr (Noon) Prayer and two after it, two Rak "ahs after the Maghrib (Sunset)
Prayer, two Rak "ahs after the "Isha' (Night) Prayer, and two Rak "ahs before the Fajr (Dawn)
Prayer.) Also, "Aishah (may Allah be pleased with her) said. The Prophet (peace be upon him)

never missed four (Rak "ahs) before the Zhuhr Prayer. (Related by Al-Bukhari in his Sahih (authentic

Book of Hadith)). These acts of Sunnah complete the defects a person may have when offering the
Five Obligatory Daily Prayers. Thus, it is Mustahab (desirable) for Muslims to offer all the acts of
Sunnah following the example of the Prophet (peace be upon him) as much as they can, because of
the following Hadith Qudsy (Revelation from Allah in the Prophet's words) which states, My slave

continues to come closer to Me through performing Nafilahs (supererogatory acts of worship) until I
love them. However, these acts of stressed Sunnah are not obligatory and there is no sin on anyone

who does not observe them.

(Part No. 4; Page No. 9)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20918

Q 2: What exactly is the difference between the stressed Sunnah and the Wajib
(obligatory)?

A: The Wajib is the act for which there is reward for performing it and punishment for neglecting it.
The stressed Sunnah designates what is strongly recommended, such as the two Rak"ah (unit of
Prayer) performed before Fajr (pawn) Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

Fatwa no. 13956

Q: Can ijma* (The Consensus of Scholars) be established in our present time throughout
the Islamic world? With regard to the Fatwas of the Islamic Fiqh Academy that are
unanimously agreed upon by all members of the Academy, are they considered rulings of
Ijma % ? Is it possible that Ijma* may be concluded in places other than the Islamic Fiqh
Academy? Please respond, may Allah reward you!

A: First: Most scholars of Usui Al-Fiqh (Principles of Fiqh) agree that Ijrna " can be made and
recognized by people of power and knowledge in Muslim nations concerning an issue so that they
agree upon a ruling; such as permitting the master to have sexual intercourse with his female slave

(Part No. 4; Page No. 10)

on the basis of ownership and not allowing the male slave to have sexual intercourse with his female
master. They supported this view with evidences from the Qur'an and Sunnah. However, a small
number of scholars denied this opinion on the grounds that scholars have scattered after the
Prophet's death (peace be upon him) and are in distant countries; therefore, knowing the opinion of
everyone of them is impossible. But this opinion was refuted by the fact that Ijma " has occurred as
the case of the first two examples and other examples that are mentioned in the book of Maratib Al-
Ijma \

The supporters of Ijma " substantiated their opinion with Allah's statement: And whoever contradicts

and opposes the Messenger (Muhammad pJ^>$ oJLt oDl ,jJL^) after the right path has been shown
clearly to him, and follows other than the believers' way. We shall keep him in the path he has
chosen, and burn him in Hell - what an evil destination!)

Review other evidences in p. 176-192 part 19 and p. 10-11 part 20 from the book entitled Majmu "
Al-Fatwa by Ibn Taymiyah. Also, see the proofs of those who supported Ijma', the discussion of
these proofs and the answers of the opponents in the third question of the questions on Ijma " in the
first part of the book entitled Al-'Ihkam by Al-'Amidi. The small number of scholars who reject the
Ijma " argue that all the scholars of the Muslim nation scattered after the death of the Prophet (peace
be upon him) and went to distant countries and, therefore knowing the opinion of

(Part No. 4; Page No. 11)

everyone of them and concluding Ijma" on an equal footing is impossible. Thus, it is related from
Imam Ahmad ibn Hanbal that he said: "He who maintains the occurrence of Ijma" is a liar." It was
answered that this is refuted with the occurrence of Ijma ", such as the first two examples and other
related evidences mentioned in the book of Maratib Al-Ijima " by Ibn Hazm with a commentary by Ibn
Taymiyah on the book. Moreover, the supporters of Ijma" said about the former saying of Imam
Ahmad that he said this out of fear of Allah and disapproval of carelessness with regard to claiming
the occurrence of Ijma" without careful examination and investigation of scholars' views. They also
said that the Imam said this concerning those who do not have knowledge, or those who denied the
occurrence of Ijma" after the time of the Companions or after the three honorable centuries. See p.
315 and 316 from the book entitled Muswaddah 'A I Taymiyah.

In the end, the view that Ijma " occurred in the era of the Companions is more correct due to their

small number, the closeness of countries before the expansion of the Islamic world, the diligent
seeking of knowledge and the limitation and confinement of differences. Moreover, supposing that
Ijma " occurred among scholars in any age after the companions makes Ijma " a valid evidence and
on these grounds the other narration from Imam Ahmad (may Allah be pleased with him) is confined
to the occurrence of Ijma " and knowing it.

Second: With regard to the Fatwas of the Islamic Fiqh Academy which are unanimously agreed upon
by all its members, they are not regarded as a Shar "i Ijma ", as the members of the Academy are
not the entire group of authority and knowledge in the Muslim nation.

(Part No. 4; Page No. 12)

Third: Therefore, it is not possible to know the Ijma" of people in authority and knowledge in any
one of the ages of this nation except the age of the Companions (may Allah be pleased with them)
due to what we mentioned previously. Shaykh Al-Islam Ibn Taymiyah (may Allah confer mercy upon
him) said in his book Al-'Aqidah Al-Wasitiyyah: "The Ijma" that can be determined precisely is that
of the Salaf (righteous predecessors), for after their era, differences increased and the Muslim nation
became spread throughout the world."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17625

Q 2: We are a group of girls seeking Islamic knowledge, and we live in the same
neighborhood. During our studies we come across some researches which are not
adequately qualified, and as such, we cannot understand many of the debatable
matters, how do we reconcile or agree over controversial issues? We appreciate your
guidance, may Allah reward you!

A: The seeker of knowledge should review evidences according to the fundamental principles of
reconciling evidences or arriving at preponderance, etc. He should seek what he considers as the
most dominant view. However, if the seeker of knowledge has no ability in this regard, he must ask
trustworthy scholars.

(Part No. 4; Page No. 13)

Allah (Exalted be He) states: So ask the people of the Reminder, if you do not know.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19623

Q 1: can there be more than one right aspect for the same question?

A: If scholars differ about a matter, the truth is one and can not be multiplied and only one answer is
the right one because the religion of Allah is one which He revealed in His Book and sent down to
Prophet Muhammad. So, anyone who finds the truth after exerting his efforts shall have double
reward and anyone who does not shall have one reward for his Ijtihad (juristic effort to infer expert
legal rulings) not for his mistake.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21030

Q 2: Is it obligatory for every Muslim to follow a particular Madh-hab (School of
Jurisprudence) and exclude all the other Madh-habs?

(Part No. 4; Page No. 14)

A: It is not permissible for a person who is able to derive the ruling and substantiate it to be fanatical
about a particular Madh-hab. Rather, they should follow any of the Mad-habs of Ahl-ul-Sunnah
(adherents to the Sunnah) as long as it establishes the proof. Anyone who does not have the ability
to derive rulings based on evidence (from the Qur'an and Sunnah) should refer to the people of
knowledge and piety. Allah (Exalted be He) says: So ask the people of the Reminder, if you do not

know.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

The second question of Fatwa no. 20242

Q 2: Is adopting Rukhsah (concession) in religious matters stand as an indication of
encroachment or negligence?

A: Adopting Rukhsah in religious matters is permissible if it designates the Shar"y (Islamic legal)
Rukhsah which Allah and His Messenger (peace be upon him) prescribed, such as the Rukhsah given
to the traveler to break their Sawm (Fast) during travel and to shorten the fbur-Rak "ah Salah (Prayer
consisting of four units) to only two Rak "ahs as well as to combine the Zhuhr (Noon) and "Asr
(Afternoon) Prayers and Maghrib (Sunset) and "Isha (Night) Prayers at the time of the earlier or the
later one during travel. Likewise, there is the Rukhsah of wiping over the Khuffs (leather socks) and
the like. Accordingly, it is permissible to adopt Rukhsah as far as these cases are concerned.
However, if someone does not apply the Rukhsah to which they are entitled, rather they observe

Sawm

(Part No. 4; Page No. 15)

during travel and do not shorten Salah, or combine the mentioned Salahs, or wash their feet instead
of wiping over the Khuffs, there is nothing wrong or sinful in this, as this merely counts as a decline
to apply what is preferable. This view is supported by the Hadith narrated by Ibn "Ulnar (may Allah
be pleased with him) that the Prophet (peace be upon him) said: Allah loves that His allowances be

taken advantage of just like He hates being disobeyed. (Related by Imam Ahmad, Al-Bazzar and Al-

Tabarany in Al-Awsat) In another narration by Ibn "Abbas (may Allah be pleased with them both),
the Messenger of Allah (peace be upon him) said: Allah loves that His allowances be acted upon just

as He loves that His prescribed duties be carried out. (Related by Al-Tabarany in Al-Kabir and Al-
Bazzar; the narrators of this Hadith are Thiqah [trustworthy])

However, adopting Rukhsah does not mean always choosing the easier of the two courses and
following one's desires when considering Fatwas and views of the scholars, as this conduct is not
permissible. It is obligatory upon Muslims to be mindful and careful when it comes to matters related
to their faith, and be keen on discharging their responsibility by not following except what the Qur'an
and the Sunnah provide evidence for. If someone is unaware of the legal ruling, they should ask the
knowledgeable and trustworthy scholars. They should not repeat the same question to many scholars
aiming at acting upon what agrees with their desire, as this indicates their negligence and
heedlessness towards matters of their Din (religion). It was reported from some of the Salaf
(righteous predecessors) that anyone who goes after the concessions given by scholars will
eventually end up as a Zindiq (libertine).

(Part No. 4; Page No. 16)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

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of Scholarly Research and lfta r

(Part No. 4; Page No. 17)

Taharah (ritual purification)

(Part No. 4; Page No. 18)
(Part No. 4; Page No. 19)

Water

Fatwa no. 19206

Q: Allah's Messenger (peace be upon him) said. When any of you wakes up from sleep, he

must not put his hand in a utensil until he has washed it three times, for he does not know where his
hand was during the night. Related by Muslim.

Does the person's waking up at night then placing his hand in the utensil containing
water remove the purity of water in which case he will not be permitted to perform
Wudu 1 (ablution) with it, or does it maintain the state of purity and therefore it will be
permissible for him to perform Wudu' with it? Which is right and better? We appreciate
your advice; may Allah reward you with the best!

A: Obeying the order mentioned in the Hadith is an act of worship. However, the person placing his
hand in water does not mean that it becomes impure. The correct view is that it is permissible to
perform Wudu 1 with it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 19773

Q 5: The barrels which are used in putting out fire are filled with water and sometimes it
is mixed with foam, which changes its characteristics. Is it permissible to use this water
in making Wudu" (ablution)? It is worth mentioning that this foam is made of

(Part No. 4; Page No. 20)

organic substances such as the wastes of animals.

A: If this foam, which is mixed with water and used in putting out fires, is made of impure
substances and changes the characteristics of water, it will not be permissible to use it in making
Wudu'. If it is made of pure substances, there will be no harm in making Wudu' from the water which
is mixed with it as long as the foam does not overcome or change the characteristics of water.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21264

Q 3: Is it permissible to perform Wudu" (ablution) with drinking water left over from
animals, such as cows, buffalos, goats, sheep, and donkeys, even if this water is placed
in a container?

A: The leftover drinking water from any of the animals lawful to eat is Tahir (ritually pure), for the
Prophet (peace be upon him) ordered a sick person to drink the urine and milk of a camel.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 21)

Fatwa no. 21681

Q: In the Armed Forces Hospital, in Riyadh and Al-Kharj, there are green areas and
flowers which are watered by the sewage of the hospital after draining it.

Throughout the process of watering, the clothes of the passer-bys and the workers may
be soiled, bearing in mind that this water sometimes smells bad.

Your Eminence, I hope you could give us a Fatwa concerning the purity of the clothes in
this case. Here attached is the letter of the Technical Affairs Department about the
process of water purification.

May Allah reward you with the best and keep you for the service of Islam and Muslims!

A: if the water that is pumped into gardens and trees bears one of the characteristics of impurity in
its taste, color or smell, it will be Najis (ritually impure) and it makes whatever it touches of a
person's body, clothes or place, Najis too. However, if the three characteristics do not exist, then
what this water comes on will not be Najis.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 22)
Fatwa no. 15085

Q: What is the ruling on the ablution of some people who used water from a tank, then
after a week discovered a dead pigeon in it? They kept using water from the tank for
Wudu 1 (ablution) and purification for a week before they discovered the dead pigeon
until the smell of water changed. We appreciate your advice; may Allah reward you with
the best!

A: All the people who performed Wudu' from the mentioned water after its smell had changed due
to the death of a pigeon, have to repeat the times of Salah (Prayer) for which they performed Wudu 1
from the water of the mentioned tank; because they have been performing Wudu' from impure water
which does not remove the state of impurity. Allah knows best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20374

Q 2: The Prophet (peace be upon him) said, When there is enough water to fill two pitchers, it

bears no impurity.) Does this Hadith mean that if the water is enough to fill two pitchers

and then a large quantity of Najasah (ritual impurity) falls into it, it would not be Najis
(ritually impure)? Please explain.

A: The Hadith stated in the question means that if the amount of water is enough to fill two pitchers
or more, it will not be affected by Najasah which usually falls into it, because it will disappear in the
large quantity of water. Thus, water will not be affected by Najasah unless its color, taste, or smell
changes because of this

(Part No. 4; Page No. 23)

Najasah. The Prophet (peace be upon him) did not mean that this water will never become Najis,
because if the color, smell, or taste of pure water changes due to the falling of Najasah into it, it will
become Najis even if it is a large quantity. Scholars have unanimously reached this opinion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16228

Q: Is it permissible to use water mixed with ja-velle water for Wudu 1 (ablution)? What is
the ruling if no other water is available?

A: If such substance which is mixed with water is not Najis (ritually impure) and it does not give the
water a different name, such water will still be considered Tahir (ritually pure) and consequently a
person may use it to perform Wudu'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Portal of the geneTSm residency
of Scholarly Research and lfta r

The second question of Fatwa no. 14033

Q 2: We have bathrooms at home. Sometimes, we are obliged to perform
Wudu" (ablution) using the water stored there.

(Part No. 4; Page No. 24)

This water is still pure as it is, but we fear that the women of the house might have used
some of it. Is it permissible for us to use this water in performing Wudu 1 ? It is likely that
some people of the house have already used it for Wudu 1 . Please advise, may Allah
reward you.

A: purity is the original state of water. This is definite, and certainty is not removed by doubt. The
doubt you feel should be disregarded, and thus you may use this water for Wudu'.

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Fatwa no. 13817

Q: We have a swimming pool at home, hut some IMajasah (ritual impurity) fell into it. It
was a small amount, only filling a teacup, and the swimming pool is twelve meters. Would
its water be IMajis (ritually impure) and should not he used for swimming? Please advise,
may Allah reward you with the best!

A: Water is judged to be Najis if its color, taste, or smell changes due to Najasah.

(Part No. 4; Page No. 25)

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The second question of Fatwa no. 14599

Q 2: small animals, such as cats, birds, and even snakes and rats, may fall into water
reservoirs and tanks. How can we purify this water so that it can be used?

A: If animals that are unlawful to be eaten such as cats, snakes and the like or edible animals such
as pigeons or chickens fall into the water but do not die, the water is still Tahir (ritually pure). If the
animals die and the tank is not full of water, it becomes Najis (ritually impure). However, if the tank
is full of water and its taste, color, and smell does not change, it does not become Najis. It was
related by Ahl-ul-Sunan (authors of Hadith compilations classified by jurisprudential themes) on the
authority of Abu Sa "id (may Allah be pleased with him) that the Prophet (peace be upon him) said:
"When there is enough water to fill two pitchers, it bears no impurity.") In another narration related

by Ahmad, the Prophet (peace be upon him) said: "When there is enough water to fill two pitchers,

nothing will turn it impure.") .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 4; Page No. 26)

Istinja 1

Fatwa no. 18783

Q: A man had his right arm amputated so he uses the left for doing everything, such as
Istinja 1 (cleansing the private parts with water after urination or defecation), Madmadah
(rinsing the mouth), etc. Is doing so permissible? Also, this man cannot wash all the parts
of his back when performing Ghusl (ceremonial bath); is it permissible for him to perform
Ghusl with the help of his wife?

A: the general ruling regarding Istinja' according to Sharfah (Islamic law) is that people use their
left hand. However Madrnadah and Istinshaq (inhaling and exhaling water nasally) are to be done
with the right hand which is to be kept away from impurities. A proof is the Hadith which is narrated
by "Aishah (may Allah be pleased with her) who said:

Allah's Messenger, peace be upon him, used his right hand for performing Wudu' and eating,
whereas his left hand was used for other purposes and removing impurities.!

Therefore, if a person's right hand is incapacitated or has been amputated, it is permissible for them
to use their left hand for Madmadah, Istinshaq, etc. Regarding Istinja 1 , it is sufficient for one to
perform Istijmar (cleansing the private parts with a hard material after urination or defecation) only
provided that he cleans the place of Najasah (ritual impurity) at least three times before Madmadah
and Istinshaq

(Part No. 4; Page No. 27)

and then washes the face three times. He should then complete his Wudu'. It is worth mentioning
that washing such parts of the body only once or twice is sufficient for Wudu 1 though it is better to
wash them three times. It is only the head that the Sunnah (whatever is reported from the Prophet)
says should be wiped only once along with the ears. As for Madmadah with the left hand, this is
permissible for the man in question as his right hand is amputated.

Regarding Ghusl, if he can drench his entire body with water, this will be better. Otherwise, it is
permissible for his wife or any other member of his family to wash the parts of his body that he
cannot reach provided that he covers his "Awrah (private parts of the body that must be covered in
public) when it is a person other than his wife. In addition, if he cannot find anyone to help him
perform Ghusl, it will suffice him to perform Tayammum (dry ablution) for the parts of his body that
he cannot wash. This is because rulings that apply to a person who cannot use water are similar to
what applies to a person who cannot find it. Moreover, the Prophet (peace be upon him) said: (When

I command you to do anything, do of it as much as you possibly can... and Allah (Exalted be He)

states: (Allah burdens not a person beyond his scope.}

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and Companions!

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The first question of Fatwa no. 15420

Q 1: What is the ruling on Tasmiyah (saying, "Bismillah [In the Name of Allah]") two
meters away from the toilet in a Masjid (mosque)? Is that permissible or not?

(Part No. 4; Page No. 28)

A: One of the Islamic etiquettes of entering the toilet is to enter with the left foot first and mention
the Name of Allah before entering, saying: "Bismillah, Allahumma inni a'udhu bika min al-khubthi
wal-khaba'ith (In the Name of Allah! 0 Allah, I seek refuge with You from male and female devils)." If
one wants to perform Wudu 1 (ablution) in the Wudu 1 area, one should say "Bismillah" before
performing Wudu', as doing so is Wajib (obligatory) because the Prophet (peace be upon him) said:
<There is no Wudu' for the one who has not mentioned the Name of Allah upon (performing) it.)

(Narrated by a group of Sahabah from the Prophet [peace be upon him] through a good Sanad
[chain of narrators])

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and Companions!

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The first question of Fatwa no. 18231

Q 1: The baths that are built nowadays in houses contain a place for a toilet, shower and
basin for making Wudu 1 (ablution). Is it permissible to mention Allah while making Wudu 1
and bathing or talking about daily matters if the toilet is far away?

A: It is undesirable to mention Allah in toilets as a matter of glorifying Him. Moreover, it is
undesirable for a person to speak while relieving himself because of the Had ith which reads as
follows, (If two persons go together for relieving themselves uncovering

(Part No. 4; Page No. 29)

their private parts and talking together, Allah becomes wrathful at this (action). A man passed by

the Prophet (peace be upon him) while urinating and greeted him, the Prophet (peace be upon him)
did not greet him back. Related by Muslim.

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and Companions!

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The sixth question of Fatwa no. 19497

Q 6: It is mentioned in the book of Hadith by Al-Bukhari from Ibn * Abbas (may Allah be

pleased with thern) that: "The Prophet (peace be upon him) once entered a lavatory and I placed
water for his Wudu' (ablution). He asked, 'Who placed it?" He was informed accordingly and so he
said , u O Allah! Make him (Ibn "Abbas) a learned scholar in religion (Islam)." Does the surface

meaning of this Hadith indicate that the Prophet (peace be upon him) invoked Allah
inside the lavatory?

A: The mentioned Hadith does not indicate that the Prophet (peace be upon him) invoked Allah for
Ibn "Abbas (may Allah be pleased with them) inside the lavatory. In fact the Prophet (peace be upon
him) has been the most revering and glorifying to His Lord so he cannot have mentioned Allah in the
place where people execrate.

(Part No. 4; Page No. 30)

So it can be interpreted as the Prophet (peace be upon him) invoked Allah for Ibn "Abbas saying: ("O

Allah! Make him (Ibn "Abbas) a learned scholar in religion (Islam)." after he (peace be upon him)

left the lavatory and finished Wudu' or on taking the water when seeing it; because Ibn "Abbas (may
Allah be pleased with them) placed the water at the door. The proof that supports this view is what
Ibn Ha jar mentioned in (Fat-h Al-Bary vol.1, p. 244):

"Ibn Al-Munir said, 'The reason for the Prophet's invoking Allah for Ibn "Abbas (may Allah be pleased
with them) was Ibn "Abbas's placing the water at the door of the lavatory. There was three choices
for him. Either to take the water to the Prophet (peace be upon him) inside the lavatory or leave it at
the door for the Prophet (peace be upon him) to take it or not to do anything. But Ibn "Abbas opted
for the second choice as it was the most appropriate; because the first choice might involve exposure
of "Awrah (private parts of the body that must be covered in public) and the third might demand
much effort from the Prophet (peace be upon him) to get the water. The second option was the
easiest and hence he opted for it. This indicates how intelligent Ibn "Abbas was. That is why the
Prophet (peace be upon him) invoked Allah for him to understand religion and be honored, which
later came true.'"

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 4; Page No. 31)

Fatwa no. 14166

Q: Your Eminence, we are about to build administrative buildings in Al-Salil district. We
have disagreed with the person in charge with regard to building the toilets in the
direction of Makkah. It should be taken into consideration that all the toilets are inside
the buildings and not outdoors. The toilets will be used by men only. Is it permissible to
answer the call of nature in any direction in these toilets? Please advise.

A: It is perrnissiblG to answer the call of nature in bathrooms inside buildings in any direction as
evidence of the case can be found in texts authentically reported from the Prophet (peace be upon
him). However it is better not to face the Qiblah (direction faced for Prayer towards the Ka "bah) or
turn the back towards it, if possible, to avoid the difference in scholars' opinions. On the other hand,
it is not permissible to turn one's face or back towards the Qiblah when answering the call of nature
outdoors. It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)
that the Messenger of Allah (peace be upon him) said: "Neither turn your face nor turn your back

towards the Qiblah while answering the call of nature. ">

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and Companions!

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rman

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Fatwa no. 15731

Q: There is a Masjid (mosque) 20 minutes
(Part No. 4; Page No. 32)

away from where I live. I call for Adhan (call to Prayer) and lead people in Salah (Prayer)
where no one can recite the Qur'an as I do. Sometimes, I feel that something was
discharged from my penis and after Salah I do not find anything except once when I saw
a drop of blood. There is no water in the Masjid, so I have to make Wudu 1 (ablution) at
home. Is it permissible to lead the people in this condition? Is it permissible to perform
x Isha" (Night) Prayer with the Wudu" I make for Maghrib (Sunset) Prayer if I am sure
that nothing came out of me?

A: You have to clean yourself, especially the private parts after relieving yourself, then make Wudu 1 .
Ifyou make Wudu' and then doubt whether something has come out from you or not, the general
rule is purity (as long as there is no proof to prove otherwise) and there is no effect for the doubt.
The Prophet (peace be upon him) said, A person should not leave (Salah to renew his Wudu 1 ) until

he hears a sound or finds a smell. The basic rule states, "Certainty can not be annulled by doubt". It

is permissible to perform Tsha' with the Wudu' made for Maghrib but ifyou renew Wudu', it will be
better.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

ngdorn of Saudi Arabia

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The fourth question of Fatwa no. 17070

Q 4: Many Muslims in Yemen have basins in front of the Masjids (mosques) where they
perform Istinja 1 (cleansing the private parts with water after urination or defecation) in
front of the people and then resume

(Part No. 4; Page No. 33)

their Wudu 1 (ablution). Is their Salah (Prayer) valid? what is the ruling on Istinja 1 in front
of the people?

A: A person who wants to perform Istinja 1 should be alone and not reveal their "Awrah (private
parts of the body that must be covered in public) in front of the people. It is not permissible to
perform Istinja' and Wudu' in the same small basin. A person should rather perform Istinja' and
Wudu' outside it, so that they do not make the water impure.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 16109

Q 2: What is the ruling on inserting one's finger in the anus to clean it when performing
istinja 1 (cleansing the private parts with water after urination or defecation)? A: It is not

permissible to insert the finger into the anus to clean it. This is a forbidden extreme and one should
perform Istinja' cleaning the external private parts only.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

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(Part No. 4; Page No. 34)

Fatwa no. 18634

Q: A person suffers external hemorrhoids and bleeding and cannot perform
Istinja 1 (cleansing the private parts with water after urination or defecation), so he only
performs Istijmar (cleansing the private parts with a hard material after urination or
defecation) with pebbles. Is it permissible to perform Istijmar with pebbles despite the
presence of traces of blood after performing Wudu 1 (ablution), or should he perform
Tayammum (dry ablution)?

A: It is permissible to perform Istijmar with pure pebbles and the like provided that they are Tahir
(ceremoniously pure) and can purify the opening of the anus like dry tissues. This replaces water if
the opening of the anus is clean after rubbing it thrice or more until it is purified, provided that the
pebbles contain no bones or dung.

As for the blood that oozes continuously due to hemorrhoids, it does not affect the purity of the
person if the person cannot prevent it. Allah (Exalted be He) says: So keep your duty to Allah and

fear Him as much as you can) However, he should place tissues there to prevent blood from staining

his body and clothes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 4; Page No. 35)

The second question of Fatwa no. 15835

Q: is performing Salah (Prayer) after istijmar (cleansing the private parts with a hard
material after urination or defecation) valid? Is it permissible to perform Istijmar in the
absence of water? If water later becomes available, should I make Istinja 1 (cleansing the
private parts with water after urination or defecation)?

If Istijmar is made thrice using a pure solid object w ith the exception of bones or dung, it is
permissible to perform Salah, and one need not perform Istinja' even if water becomes available.
This was done by the Prophet (peace be upon him) and is according to the Ijma" (consensus of
scholars) held on this point

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and Companions!

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The first question of Fatwa no. 18549

Q 1: The Messenger (peace be upon him) commanded us to observe cleanliness and
cleanse our private parts after urinating, saying, Save yourself from being soiled with the

urine... > This is general for men and women.

Your Eminence, the General Mufti of KSA, we are commanded to use three stones to
clean the anus only- Is there a Hadith for cleansing the penis too? I have another
question for truly Allah (Exalted be He) is not shy to explain the truth: If men use stones
to clean the penis or anus, what should women use when they find no water to cleanse
their private parts?

(Part No. 4; Page No. 36)

A: using stones in purification and other things of the same nature except bones and waste is a
replacement of using water in cleaning the front and back parts (penis and anus) and men and
women are equal in this regard. It is obligatory to use three purifying stones for each one; anus and
penis. If the discharge does not stop, a person should use more stones until it ceases. It is better to
use an odd number of pieces and if a person purifies himself with four, he may use the fifth and if he
cleans himself with six, he may use the seventh because of the Prophet's saying: Whoever wants to

use stones in purification, he should use an odd number.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The seventh question of Fatwa no. 21264

Q 7: My problem is that during the winter, sometimes drops of urine are discharged in my
clothes after Istinja 1 (cleansing the private parts with water after urination or
defecation) or Wudu 1 (ablution) because of the cold weather. What is the ruling on this?
Is my Salah (Prayer) valid although my clothes are IMajis (ritually impure) because of this
urine?

(Part No. 4; Page No. 37)

A: If you are sure that drops of urine come out after Wudu 1 , you should perform Istinja 1 and then
perform Wudu 1 again. The validity of Wudu' depends on the discontinuity of things that invalidate it.
You should also wash your clothes and your body if they are affected by urine.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 14110

Q 1: if a person performs istinja 1 i.e. cleanses the front and back private parts with
water and then he only passes urine or stools, will he be required to wash the front and
back private parts again or only the concerned one?

A: If a person passes urine, he has to cleanse his front private parts and does not need to wash the
anus, because nothing was discharged from it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 13842

Q 1: When we go for training in the desert, most of

(Part No. 4; Page No. 38)

the soldiers perform Tayammum (dry ablution) because of the cold weather, and
sometimes due to the difficulty of making Istinja 1 (cleansing the private parts with water
after urination or defecation) as there is no place to cover yourself in such open areas.
Since some scholars think that making Istinja 1 is one of the duties of Wudu 1 (ablution),
could you please elaborate on this ruling?

A: performing Istinja' is not necessary for making Wudu'; rather, it is obligatory after passing urine
or stools. Moreover, it is not permissible to perform Tayammum (dry ablution) in the presence of
water even if the weather is very cold unless one fears getting severely ill by using water. Similarly, it
is not permissible to use Tayammum due to the lack of a covered place as your colleague can cover
you with a piece of cloth or so when necessity demands it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

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rman

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ngdorn of Saudi Arabia

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The first question of Fatwa no. 19160

Q 1: When I go to the toilet, may Allah honor you, I find a drop or two drops of a yellow
fluid that comes out with urine. Should I make Ghusl (ritual bathing) whenever these
drops come out?

A: it is a must to clean oneself from anything that comes out of the private parts except for gas.
Then Wudu' (ablution) must be made to offer Salah or anything else entailing making Wudu 1 . As for
Ghusl, it is a must when sperm is discharged lustfully and if it is discharged

(Part No. 4; Page No. 39)

without lust, it is not necessary to make Ghusl.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Baz

rvgdom of Saudi Arabia

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(Part No. 4; Page No. 40)

Sunan-ul-Fitrah

(Part No. 4; Page No. 41)

1. Siwak

The tenth question of Fatwa no. 18762

Q 10: If a person pronounces Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the
Greatest]" upon starting Prayer), whether in an obligatory or supererogatory Salah, and
then remembers they have forgotten to use Miswak (tooth-cleansing stick), is it
permissible to use Miswak after pronouncing Takbir or not?

A: it is desirable to use Miswak before Salah, not during it, as it entails some kind of movement, and
it was not reported to have been used this way. The Hadith states, Were it not for fear that it might

be hard for my Ummah (nation based on one creed), I would have ordered them to use Miswak at
the time of every Salah. i.e. before it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Kir

Stelii

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(Part No. 4; Page No. 42)

2- Circumcision

Fatwa no. 17740

Q: What is the ruling on the circumcision of girls? If it is permissible, at what age should
they be circumcised? What is the Islamic way to do it? I have a nine-year-old girl whom I
want to circumcise. Can I do it while she is at this age?

A: Circumcision is one of Sunan-ul-Fitrah (Islamic practices of personal hygiene), according to the
Hadith narrated by Abu Hurayrah (may Allah be pleased with him) in the Two Sahih (authentic) Books
of Hadith (i.e. Al-Bukhari and Muslim) that the Prophet (peace be upon him) said. Five practices are

characteristics of Fitrah (natural disposition): circumcision, shaving the pubic region, shaving the
armpits, clipping the nails and cutting the moustaches short.)

It is Wajib (obligatory) for men, according to the order of the Prophet (peace be upon him). It was
authentically reported that he (peace be upon him) told those who embraced Islam, Remove your

hair and perform circumcision. Keeping the foreskin results in retaining Najasah (ceremonial

impurity), which invalidates Salah (Prayer), so it should be removed.

As for women, it is Mustahab (desirable), not Wajib for them, according to the Hadith narrated by Al-
Dahhak ibn Qays (may Allah be pleased with him) who said, There was a woman in Madinah who

used to circumcise

(Part No. 4; Page No. 43)

women. Her name was Um "Atiyyah. The Prophet (peace be upon him) told her to reduce the size of
the clitoris but not exceed the limit, for that is better for her health and preferred by husbands.

Related by Al-Hakirn in "Al-Mustadrak" and Al-Hafizh Al-Dhahabi in "Al-Talkhis" with a good Sanad
(chain of narrators). This indicates desirability.

As for its time, it is desirable in the young age until a discerning age, as it is more merciful to the
child and faster in healing. It is Wajib for men after puberty.

The male circumcision is done by cutting the foreskin that covers the penis so that it is totally
exposed.

The female circumcision is done by removing the c literal hood, not the clitoris itself, as the Prophet
(peace be upon him) forbade this in the previously mentioned Hadith of Um "Atiyyah .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 44)

Fatwa no. 20118

Q: We are Somali Muslim women living in Canada and bitterly suffer from a traditional act
imposed upon us by means of custom, namely, the pharaonic circumcision wherein the
circumcising woman removes the whole clitoris along with a part of the labia minora and
most of the labia majora. In other words, she removes all the external genital organs of
the female. This leads to a complete vaginal deformation. Eventually, the whole vaginal
opening is stitched in an operation called Al-Ratq that causes intolerable pains to women
on their wedding day and when they give birth. In many cases, surgery is also required.
Furthermore, frigidity and medical repercussions may also take place causing a woman to
lose her life, health, and reproduction. A part of the medical research that elucidates
these matters is included in this message. We want to know the legal ruling in this
regard. Indeed, the salvation of many Muslim women in many countries is dependant on
your judgment. May Allah grant you success, be generous to you, and preserve you for
all Muslims!

A: If the reality is as you have mentioned, this kind of circumcision performed in the said manner is
not permissible, because it causes women grave harm. The Prophet (peace be upon him) says,
{There should be neither harming nor reciprocating harm. As for the permissible circumcision, it is

to remove a slight part of the clitoris at the anterior of the vulva, for the Prophet (peace be upon him)
said to the woman

(Part No. 4; Page No. 45)

who circumcises females, Do not cut severely as that is better for a woman and more desirable for
a husband. > Related by Al-Hakim Al-Tabarany, and others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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of Scholarly Research and lfta r

(Part No. 4; Page No. 46)

3- Trimming closely the mustache and letting the beard grow

Second question of Fatwa no. 16091

Q 2: What is the ruling on shaving the hair of the neck? Is it considered part of the
beard?

A: The hair that grows on the neck is not considered part of the beard and thus it is permissible for
you to shave it. It is worth mentioning that the part of the beard whose shaving is Haram (prohibited)
is the hair which grows on the cheeks and chin. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

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Fatwa no. 18094

Q: In one of his recorded lectures, the knowledgeable Hadith scholar, Sheikh Muhammad
IMasir Al-Deen Al-Albany (may Allah preserve him) said that whoever lets his beard grow
more than a fist-length is a Mubtadr (one who introduces innovations in religion). This
tape was copied by a seeker of knowledge named ^Ukashah ^Abdul-Mannan Al-Taiby. He
(may Allah preserve him) stated: Every general text which is authentically reported from
the Messenger of Allah (peace be upon him) and contains a case of specification within
that general rule that we know by one way or another was not done by the Messenger
of Allah (peace be upon him) or our righteous Salaf (righteous predecessors), then
acting upon that specification

(Part No. 4; Page No. 47)

despite being within a general rule is introducing an innovation in Islam.

He (may Allah preserve him) said on another occasion: The command "Grow the beard" is
a general rule. If one grows his beard to reach his navel, then he acts according to the
general rule but was this the act of the righteous Salaf? Anyone who has sound
knowledge will answer in the negative. Those who do not know should stick to the
general rule, whereas those who have knowledge would say that this part of the general
text was not the act of the righteous Salaf. In a nutshell, firstly, we do not know any of
the Salaf not to mention the Messenger of Allah (peace be upon him) who was their
leader and Imam that he grew his beard without trimming it. Secondly, we know that
many of the Salaf used to trim their beards. It is authentically reported from Abdullah
ibn x Umar ibn Al-Khattab, but there is something vague about this narration regarding
Ibn ^Umar. There are two narrations in this regard; the first which he mentioned that he
used to trim his beard only upon performing Hajj or x Umrah (lesser pilgrimage).
According to the second narration, he did this constantly, as some of the TabPun
(Followers, the generation after the Companions of the Prophet) reported from him,
including Salim ibn Abdullah ibn x Umar. There are also other Hadith narrated on the
authority of Abu Hurayrah, a group of Tabi un and Ibrahin Al-Nakh \, who was one of the
latter TabPun narrated that the Sahabah (Companions of the Prophet) used to trim their
beard. Therefore, the narration which state trimming the beard while there are no
narrations that state letting it grow fully makes leaving the beard grow longer than
one's fist is an act of Bid^ah (innovation in Islam).

(Part No. 4; Page No. 48)

On a third occasion, he (may Allah protect him) also said: We must adhere to the act of
Ibn ^Umar because Ibn Umar was one of those who reported Hadiths concerning letting
the beard grow. In addition, he lived during the time of the Messenger of Allah (peace be
upon him) as he let his beard grow in the manner he understood that the Prophet
wanted Muslims to do. We all know that Ibn x Umar was the ardent, if not the strictest of
the Sahabah in imitating the Sunnah of the Prophet (peace be upon him) even on things

that some of the Sahabah opposed him. We can not imagine that he heard the
Messenger commanding Muslims to grow their beards without trimming and then did the
contrary.

Your Honor and the rest of the members of the Permanent Secretariat as well as the
Council of Senior Scholars advocate the impermissibility of trimming the beard. For this, I
ask Your Honor to explain this issue in detail. May Allah reward you!

A: Muslims must let the beard grow in obedience to the command of the Prophet (peace be upon
him). It is authentically reported in the two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) and others on the authority of Ibn "Umar (may Allah be pleased with them both) that the
Messenger of Allah (peace be upon him) said: {Trim closely the mustache, and let the beard grow.

This is the wording of Al-Bukhari, whereas the wording of Muslim is: {Trim closely the moustache,

and let the beard grow .

It is also reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the
authority of Ibn "Umar (may Allah be pleased with them both) that the Prophet (peace be upon him)
said: <Cut off the moustache and let the beard grow to differ from The Magians > .

All these words refer to letting the beard grow and not trimming it, even if it becomes long as the
linguistic connotation of these words suggest.

(Part No. 4; Page No. 49)

As for the rule mentioned in the question, it is Batil (null and void) and we do not know of any
evidence to support it. None of the knowledgeable scholars who establish the legal rules mentioned
it. Furthermore, what strengthens its invalidity is that it is not frequently mentioned with its subsidiary
inferences, as it implies that the person who pays charity should not exceed the amount spent by
anyone of the Salaf, and none of the Muslims would say this. The sound legal rule is: One that is
spread in most of its subsidiary inferences.

Accordingly, this rule is Batil and a Muslim should not trim his beard even if it is very long in
obedience to the Prophet's command and its linguistic connotation.

As for what is reported from Ibn "Umar (may Allah be pleased with them both) that he used to trim
the sides and the length of beard, this does not support trimming the beard, although it is
authentically reported about him. The evidence here is the Prophet's statement which indicated the
obligation of letting the beard grow and not trimming it whether by cutting it off or shortening it.
Muslims have agreed that the statement of the Prophet (peace be upon him) should not be opposed
by any person's opinions or acts. This is a sound rule which has great benefit to whoever acts
according to it. Furthermore, Ibn "Umar did not do such trimming constantly; rather, he used to trim
his beard when ending the state of Ihram (ceremonial state for Hajj and "Urnrah).

As for the claim that it is not known that any of the Salaf let his beard grow without trimming, this is
invalid and contradicts the guidance of the Prophet (peace be upon him). It is reported in many
authentic Hadiths that the Messenger of Allah (peace be upon him)

(Part No. 4; Page No. 50)

was thick-bearded In another narration: He had a bushy beard) and in others: His beard hair
covered the upper part of his chest This is the best refutation to such claim.

In addition, reading the biographies of the righteous Salaf indicates that some of them are described
as having had beards that extended to their navel. We need not say this unless the questioner takes
it as evidence in his question. There is sufficient evidence in the Prophet's words and deeds and what
is inferred from his statements.

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The fourth question of Fatwa no. 18956

Q 4: is a person who shaves his beard considered a Fasiq (someone flagrantly violating
islamic law)?

(Part No. 4; Page No. 51)

A: Anyone who shaves his beard willingly despite knowing that it is impermissible and insists on that
sin is a Fasiq and should repent to Allah from such sin and ask Allah for forgiveness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 19497

Q 5: Some people claim that there is no prohibition reported from the righteous
predecessors, like the Four Imams (Abu Ha nifah, Malik, Al-ShafTy, and Ahmad) and
others, on removing what exceeds a fist length of one's beard. On the other hand, you
forbid this. What is your opinion in this regard?

Some people say that the Hadith of the Prophet (peace be upon him) concerning those
who will dye their hair black at the end of time does not entail an apparent prohibition,
but it means that they will be described as black because of their evil deeds. They
believe in this claim regardless of the Hadith that states: . . .but avoid the black (color).)

Is it true that when women dye their hair yellow or any color other than black it is
considered a form of imitating Kafirs (disbelievers)?

A: The claim that the preceding Irnarns did not forbid removing what exceeds a fist length from one's
beard is not acceptable and has no effect. Indeed, those who claim this have made a great mistake
and have opposed the guidance of the Messenger of Allah (peace be upon him) in the command of
letting the beard grow and the prohibition of shortening it at all. This is proven in the Two Sahih
(authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) in the Hadith narrated on the authority of

(Part No. 4; Page No. 52)

Ibn "Ulnar (may Allah be pleased with them both) that the Prophet (peace be upon him) said: "Do

the opposite of what the Mushriks (those who associate others with Allah in His Divinity or worship)
do : Keep the beards and cut the moustaches short." Moreover, Muslim related in his Sahih on the

authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be
upon him) said: "Cut the moustaches and let the beards grow in order to be contradictory to the

Mag i . " > Also, the Prophet (peace be upon him) said : "Closely trim the moustache and let the beard

grow to be different to the Mushriks." (Agreed upon by Al-Bukhari and Muslim) Letting the beard

grow means to leave it as it is without shaving, plucking, or cutting anything from it. It is obligatory to
let the beard grow.

There is no evidence that the Prophet (peace be upon him) used to cut from the width or length of
his beard or shorten what exceeds the length of a fist. The view of those who oppose this ruling has
no effect. The effective rulings must be taken from what is said by Allah (Exalted be He) or that
which is authentically reported from the Messenger of Allah (peace be upon him). Regarding those
who claim that the Hadith "At the end of time, there will be people who will dye their hair with black

tint") does not indicate a prohibition to use black dye but it means that they are described as black

because of their evil deeds, their claim is false and has no effect. There are authentically reported
Hadith in regard to the prohibition on dying hair black and a general command of avoiding this. For
example, Abu Dawud related with his Sanad (chain of narrators) on the authority of Jab ir ibn
"Abdullah (may Allah be pleased with him) who said: Abu Kuhafah was brought (to the Prophet) on

the Day of the Opening of Makkah while his hair and beard were like a white cloud. The Messenger
of Allah (peace be upon him) said, "Change the color of this grey hair but avoid using the black tint.")

(Related by Muslim, Al-Nasa'iy, and Ibn Majah) Also, Ahmad in his "Musnad (Hadith compilation),"

Abu Dawud, and Al-Nasa'iy related on the authority of Ibn "Abbas (may Allah be pleased with thern
both) that the Messenger of Allah (peace be upon hirn) said: "At the end of time, there will corne

people who will dye (their hair)
(Part No. 4; Page No. 53)

with black tint like the crops of pigeons; they shall not smell the fragrance of Jannah (Paradise)." As

they deserve such a threat we can conclude the prohibition of their act and the obligation of avoiding
it.

Consequently, it is preferable to color grey hair with non-black colors, like henna (a plant that
produces a reddish-orange dye) and Katarn (a plant from Yemen that produces a reddish-black dye)
to give the hair a reddish or yellowish color and the like. It was related by Muslim that Abu Bakr used
to dye his hair with henna and Katarn, and "Umar used to dye his hair with henna. Also, it was
reported that the Prophet (peace be upon him) used to dye his hair with yellowish tint.

It is permissible for women to dye their hair with a yellow tint and other colors, such as henna and
Katarn, but not black; rather, it is preferable to color grey hair.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21026

Q: Praise be to Allah Alone and peace and blessings be upon the Prophet after whom
there is no other prophet!

Some people presented to the Permanent Committee for Scholarly Research and Ifta" a
book titled "Al-Insaf fima ja'a fil-Akhdh min Al-Lihyah wa-Taghyir Al-Shayb bil-Sawad
min-al-Khilaf," Dabiyan ibn Muhammad Al-Dabiyan. The writer concluded that it is
permissible to remove what exceeds the length of a fist of one's beard and that it is
Makruh (reprehensible), but not Haram (prohibited), to dye grey hair black.

(Part No. 4; Page No. 54)

A: After deliberate study and scrutiny, the Committee answered: The writer's conclusion about these
two matters is an apparent mistake. It is established in Allah's Purified Shar" (Law) that letting the
beard grow is obligatory according to Fitrah (natural disposition), Sunnah (whatever is reported from
the Prophet), and the command of the Prophet (peace be upon him). In principle, a command
denotes obligation; here we have a command to be contradictory to the Mushriks (those who
associate others with Allah in His Divinity or worship), like the Magi and others. Moreover, prohibition
originally denotes prevention; Muslims are prevented from shaving, cutting, or plucking their beards,
because this is against the following proofs:

With regard to the proof of Fitrah, it was authentically reported from "Aishah (may Allah be pleased
with her) that the Prophet (peace be upon him) said: There are ten acts which are akin to Fitrah:

trimming the moustache, letting the beard grow, using the Miswak (tooth-cleansing stick)... (Related

by Ahmad, Muslim, Ahl-ul-Sunan (authors of Hadith compilations classified by jurisprudential
themes), and others)

Regarding proofs taken from the Sunnah, it was authentically reported that the Prophet (peace be
upon him) had a thick beard. According to another wording, he was dense bearded. Also, the

recitation of the Prophet (peace be upon him) in his Sirri Salah (Prayer with subvocal recitation) was
known to anyone standing behind him because of the movement of the hair of his beard, as related
in the Sahih (authentic) Book of Hadith of Al-Bukhari and others from Abu Ma "mar (may Allah be
pleased with him).

Regarding the command of the Prophet (peace be upon him), there are many authentic reports
which include an explicit command concerning this matter by using the words Let the beards grow

and other words such as: "let it grow", "keep" and "lengthen". Such words indicate that the beard
should not be shaved, cut, or plucked.

(Part No. 4; Page No. 55)

The Ijma " (consensus of scholars) on the command of letting the beard grow was reported by Ibn
Hazm (may Allah be merciful with him) and was quoted from him by Ibn Muflih (may Allah be
merciful with him) in "Al-Furu"", vol. 1, p. 131.

Therefore, every Muslim should let his beard grow to preserve his Fitrah (natural disposition), follow

the example of the Prophet (peace be upon him), and obey his command. The basic rule states that
any command is an obligation until there is evidence that changes this basic rule and we know of
nothing that changes it.

It is not permissible for Muslims to shave, cut, or pluck their beards; in fact they are forbidden to do
this for it is against the mentioned proofs. Moreover, the Prophet (peace be upon him) has forbidden
Muslims to imitate Mushriks, including the Magi and others. The basic rule states that prohibition
indicates prevention until there is evidence that changes this basic rule; and we do not know any
reliable evidence to that effect.

Accordingly, the opinion that permits removing what exceeds the length of a fist from one's beard is
against the obvious proofs from the Sunnah. Allah (Glorified and Exalted be He) says: (And

whatsoever the Messenger (Muhammad /jJL^j qJLc qJJl jJL^) gives you, take it; and whatsoever he
forbids you, abstain (from it). Allah (Glorified be He) also says: Indeed in the Messenger of Allah

(Muhammad yoJL^g oJLc oft I L jJL^) you have a good example to follow He (Glorified be He) also says:
(Part No. 4; Page No. 56)

<It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that
they should have any option in their decision.)

A Muslim should obey Allah (Exalted be He) and His Messenger (peace be upon him) and abstain
from anything against the Shari "ah-based evidence. It is an obligation to follow the inerrant Prophet
(peace be upon him). Also, the writer's opinion that it is merely Makruh to use black dye is totally
wrong; because there are many authentic and explicit evidence from the Sunnah concerning the
prohibition of such an act. Prohibition originally denotes prevention unless there is reliable evidence
that changes this ruling, and we do not know of any reliable evidence to that effect.

Consequently, the Permanent Committee for Scholarly Research and Ifta' decided to issue this Fatwa
(legal opinion issued by a qualified Muslim scholar) in order to declare the Sunnah, support it, and
warn against being deceived by such deviant opinions that are contradictory to the Sunnah like those
of the writer of the mentioned book. We advise him to return to the truth and adhere to it and stop
spreading such an opinion, which is opposite to the verbal and practical Sunnah and to what has
been common to all Muslims among the first generation of Sahabah (Companions of the Prophet)
until this age. Also, spreading such opinions, which are against Shari "ah-based evidence, leads to
weakening Iman (Faith) and encouraging people to act against the Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 57)

Fatwa no. 19994

Q: I am a young man from Yemen now living in Saudi Arabia. I strive to be upright and I
let my beard grow. Once, I went to the barbershop and while the barber was cutting my
hair, the machine removed some of my beard hair by mistake. I did not want to raise a
case against the barber, because it would not return the removed hair anyway.
Therefore I asked him to trim my beard in proportion to the part removed by the
machine. When a Muslim brother saw me, he advised me in a harsh manner that hurt me
deeply. When he saw that I shortened my beard, he said to me: You renounced Islam!

The question is: Am I considered Murtad (apostate) because I shaved or shortened my
beard? The other question is: Which of the two of us is more sinful; me for shortening my
beard, or the brother who asked me had I renounced Islam (by doing so) which means
that I became an apostate?

A: shaving the beard or cutting some of it is prohibited, because the Prophet (peace be upon hirn)
commanded us to let it grow and forbade shaving or cutting it. This is a form of imitating the
Mushriks (those who associate others with Allah in His Divinity or worship) and removing it causes
distortion and blemish. A Muslim who shaves his beard is not considered a Kafir (disbeliever), but he
is sinful and disobedient and should

(Part No. 4; Page No. 58)

repent to Allah and grow his beard. Your brother in Islam misused his words in advising you. May
Allah pardon us, you, him and all Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

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Fatwa no. 19062

Q: What is the ruling on using some chemical substances or medicines to lengthen the
beard's hair and treat its loss, as there are many brothers whose beards' hair fall or
part of their beards did not grow yet. Others use such medicines to grow their beards
for the first time. Is this permissible or not? Would you please tell us the right thing to
do, may Allah bless you.

A: It is permissible to take hair loss medication to treat one's beard. But it is not permissible to take
a drug for lengthening it because it is a sort of going to extremes in an act for which Allah has sent
down no proof.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20979

Q 2: Is it permissible for me to remove any of the hair which grows on my
(Part No. 4; Page No. 59)

ears knowing that I remove it whenever I find it?

A: It is permissible to remove the hair growing on your ears provided that this does not cause any
harm to the body.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn Baz

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of Scholarly Research and lfta r

(Part No. 4; Page No. 60)

Clipping nails

The first question of Fatwa no. 19771

Q 1: What is the ruling on letting the nails grow long?

A: It is not permissible to let one's nails grow long because it is against Sunan-ul-Fitrah (natural
hygiene) which the Prophet (peace upon hirn) has exhorted us to adhere to. Clipping the nails is one
of Sunan-ul-Fitrah, which also include plucking the armpit hair, shaving the pubic hair, and cutting the
moustache short; and this should be done at most every forty days, according to the Hadith related
by Muslim in his Sahih (Authentic Hadith Book) on the authority of Anas (may Allah be pleased with
him) who said: We have been given a time limit that we should cut the moustache short clip the

nails, and shave the pubic hair at most every forty nights. > Therefore, those women, who practice

this bad habit, should repent to Allah (Exalted be He) and abstain from this bad habit which is against
the command of the Prophet (peace be upon him). Allah (Glorified and Exalted be He) says: <And

whatsoever the Messenger (Muhammad peace be upon him) gives you, take it; and whatsoever he
forbids you, abstain (from it). Allah (Glorified be He) also says: And let those who oppose the

Messenger's (Muhammad peace be upon him) commandment (i.e. his Sunnah - legal ways, orders,
acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions,
earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on
the in. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 61)

The sixth question of Fatwa no. 21593

Q 6: what is the Islamic ruling on men clipping their nails and having haircuts while in a
state of Janabah (major ritual impurity), and the same when women are menstruating?

A: All these are permissible; as we have no evidence that forbids such acts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18672

Q 4: Some people, especially in the summer, shave their heads with no legal excuse.
Those who shave their heads offer the extreme heat and habit as an excuse for their
act, knowing that shaving the head is one of the attributes of people of Bid ahs
(innovations in religion) including Khawarij (separatist group that believes committing a
major sin amounts to disbelief), may Allah curse them. So what is your good advice for
them?

A: it is permissible for a man to shave his head, especially when necessary. The Messenger (peace
be upon him) granted his permission to do this and he said to the person with Qaza " (leaving tufts of
hair after shaving the head). Have your hair all shaved, or leave it without shaving. Narrated by

Ahmad. Moreover, he (the Prophet) ordered the mother of the children of Ja "far ibn Abu Talib (may
Allah be pleased with him) to shave his children's heads when it was necessary.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn

Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 62)

5. The hair of men and women

Fatwa no. 20168

Q: What is the ruling on hair transplants for those who suffer extreme hair loss whether
they are men or women?

A: It is permissible for men and women who lose their hair to use lawful medicines to restore their
hair.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18743

Q 4: What is the allowable extent of the length of a man and woman's hair?

A: It is permissible for a man to shave his hair or to leave it in a way that does not imitate the Kafirs
(disbelievers), provided that he should keep it neat and clean in accordance with the Sunnah. Also, it
is permissible for him to cut it short or gather it and let it fall on the shoulders, as narrated from the
Prophet (peace be upon him). With regard to a woman, it is not permissible for her to shave her
head unless it is a medical necessity. Moreover, she is forbidden to dress it in a way that makes her
resemble men or a disbelieving woman. She should rather let it grow long and not cut it short
because it is definitely the source of her beauty.

(Part No. 4; Page No. 63)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19659

Q 3: Is it permissible for a woman to remove the hair from her legs, armpits, or other
places when she is menstruating or not?

A: Yes, it is permissible for a woman to remove hair when she is menstruating and she will not be
sinful for that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18988

Q 2: I live with my aunt in the same house. She is an old sick woman and she says that
her hair harms her. Is it permissible for her to shave it?

A: shaving a woman's hair (on her head) is forbidden unless it is necessary. For instance, if she is
unable to dress it and when it is infested with lice, especially when she is old or sick and afflicted
with sores or burns in the scalp. Thus, when keeping the hair will harm her and delay her recovery, it
is permissible to shave or cut it short.

(Part No. 4; Page No. 64)

Imam Ahmad was asked about a woman who is unable to anoint and dress her hair that is infected
with lice, may she shave it? He said: If necessary, I wish it will not be bad.

However, if no necessity is there, it will be forbidden for her to shave it. (It is reported from Hammad
ibn Salamah from Qatadah from " Aishah that the Prophet (peace be upon him) 'forbade that a

woman should shave her head." This is also the view maintained by scholars; they held that women

should not shave their head hair but may cut it short i.e. cut it short only in the Hajj and "Umrah
(lesser pilgrimage). This Hadith is narrated by Al-Tirmidhy in (Al-Jarni "-ul-Sahih), Chapter on Hajj. It
is also narrated by Al-Nasa'y in (Al-Sunnan, vol. 1, p. 9297) on the authority of "Aly (may Allah be
pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14379

Q 3: It is natural for us as girls to plait our hair and tie its ends with a decorative ribbon,
but we do not intend to extend the length of our hair by this doing. Is this act forbidden,
and is this really considered extending the hair?

A: If the ribbon does not look like natural hair or the like and it does not

(Part No. 4; Page No. 65)

seern like a part of the plait itself, it is not forbidden. What is actually forbidden is to use hair
extensions that make it look longer or thicker than it really is.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16406

Q 1: What is the ruling on plucking the eyebrows evenly, especially for a woman who
would like to adorn herself for her husband or her fiance whether she was asked to do
this or not but she likes to beautify herself. This is especially when the eyebrow is wide,
deep black and its hair is long and thick and the two eyebrows are almost connected.

A: It is not permissible for a woman to cut pluck or shave her eyebrows in accordance with the
Prophet's saying, Allah has cursed the woman who plucks hair from the eyebrows and the woman

who has the hair of her eyebrows plucked. In fact Narns (removing hair from the eyebrows) is not

an act of adornment it is a sort of distortion and change of the creation of Allah. If the husband
orders his wife to do this, it will not be permissible for her to obey him; because such an act is a sin.
There should be no obedience to any creature, in disobedience to

(Part No. 4; Page No. 66)

the Creator. Husbands should fear Allah as He should be feared and should not ask their wives to
disobey Allah in any act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 67)

The obligations and manner of Wudu'

Fatwa no. 14119

Q: What is the effect of tar on the Wudu" (ablution) of Salah (Prayer ), for tar sticks to
the hands for a long time exceeding a week and upon performing Wudu 1 , it mixes with the
water of Wudu"? Please, advise. Best regards.

A: Tar should be removed from the bodily parts of Wudu', because its high density prevents water
from reaching the skin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTSTTresidency
of Scholarly Research and lfta r

The second question of Fatwa no. 17343

Q 2: In a region called Tihamah Qahtan and maybe in many desert areas, there is a
substance called "tar". It has a density that prevents the water of Wudu' (ablution)
from reaching the skin. Moreover, this substance looks like a modern cosmetic substance
called nail polish used by women. So what is the ruling concerning this substance,
knowing that they use it to treat and polish their sheep which are the only source, after

(Part No. 4; Page No. 68)

the Will of Allah, for their livelihood. So, what is the ruling on using this substance, and
what is the ruling if it is not used in the necessary mentioned case? It should be noted
that this substance is extracted from certain types of trees, as the trees undergo a
process of squeezing until the substance comes out. It is a black substance.

A: If such substance, as mentioned before, prevents water reaching the parts of the body involved in
wudu', it should be removed before starting Wudu'. Moreover, it should be removed from any part of
the body when Ghusl (ritual bath following major ritual impurity) is necessary.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14313

Q 2: When I use some oils, bandages or braces, I remove them. Sometimes after some
obligatory Salahs (Prayers), I find that some parts of the brace or the like have not been
removed yet, knowing that the solder does not permeate water. What is the ruling on
my Salah; should I repeat it? Would you please inform me as to what is correct? May
Allah benefit you and allow others to benefit from you!

A: it is obligatory on you to remove anything that prevents water from reaching the skin prior to
Wudu' (ablution). So, if you have already performed Wudu' and Salah then found out that one of the
parts involved in Wudu' was covered with anything that prevents water from reaching the skin, the
Salah is not

(Part No. 4; Page No. 69)

sound. Therefore, you have to remove anything that prevents water from reaching the skin, make
Wudu' and repeat the Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18451

Q 1: What is your opinion concerning applying liquid kohl to the eyes? Does it prevent
water from reaching the eyes if I apply it prior to performing Wudu"? I have heard some
sheikhs say that it prevents the water from reaching the eyes and nullifies the Wudu 1 .
Surely, Allah knows the best.

A: If the kohl is that type which dries on the skin, then Wudu' will not be valid until you remove it,
because it prevents water from reaching what is beneath. If the kohl does not dry on the skin, it does
not affect the Wudu 1 . Indeed, Allah knows the best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18458

Q 2: There are many types of hair creams. Do creams and other hair products made of a
viscous substance prevent water

(Part No. 4; Page No. 70)

from reaching the hair, and what then is the ruling on Wudu 1 (ablution)? Please advise,
may Allah reward you!

A: The types of cream that have a density which prevents water from reaching the skin should be
removed prior to Wudu 1 . On the other hand, those types which have no density do not have any
effect on the validity of Wudu 1 .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20304

Q 1:1 was afflicted with a chronic skin disease called (psoriasis) years ago. Thus, I use an
ointment every morning and night for treatment. I can not remove this ointment lest the
skin would crack. Thus, upon Wudu 1 (ablution) for Salah (Prayer) water does not reach
the skin; what is the legal ruling on this?

A: anointing the skin with ointment does not invalidate Wudu 1 , for it does not prevent water from
running on the organs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 71)
Fatwa no. 14683

A: One day we followed a funeral procession to the graveyard. We performed the
Funeral Prayer over the deceased and buried him. Upon returning, the Maghrib (Sunset)
Prayer was due. We entered a Masjid (mosque) to perform the Salah, but a man said
that whoever accompanied the deceased to the grave should perform ablution since the
ablution performed for the Funeral Prayer is not valid for the obligatory Salahs. We
differed regarding this issue while others agreed with him. Please elaborate on this issue.
May Allah's Peace, Mercy, and Blessings be upon you!

A: It is permissible for one who performs ablution for a supererogatory Prayer to offer obligatory
Prayers with this ablution.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16100

Q: What is the ruling on Salah (Prayer) performed with imperfect Wudu" (ablution)
regarding some parts of the body which are obligatory to be washed, such as the face,
feet, and arms?

A: All the parts of the body must be washed properly when performing Wudu'. If a Muslim performs
Wudu' leaving some parts that are not touched by water, they have to

(Part No. 4; Page No. 72)

make water reach them. However, if these parts become dry due to the lengthy interruption, Wudu 1
must be performed again. If Salah is offered without repeating Wudu', both Wudu' and Salah must
be performed again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa No. ( 16292 )

Q: What is the ruling on using as much amount of water for Wudu" (ablution) as one Sa*
(1 Sa x = 2.172 kg) or more due to believing that less amount of water will not be enough
for a perfect purification? What is the ruling on a person who on performing Wudu 1
always feels that he will break wind and thus stops himself so that no wind may be
broken and sometimes feels that he breaks wind without hearing a sound or perceiving a
smell? How do you advice him as he has doubts regarding the validity of his Wudu 1 , as in
the first case and about purification, as in the second case?

A: it is recorn mended to use a small amount of water and perform Wudu' thoroughly following the
example of the Prophet (peace be upon him). It is impermissible to be wasteful in using water for
Wudu' or Ghusl (ritual bath) as the Prophet (peace be upon him) prohibited it. The Prophet (peace be
upon him) would perform Wudu' using a Mud (handful) of water and would perform Ghusl using a
Sa " of water. He prohibited using water wastefully. This fact is stated in the Hadith reported on the
authority of Anas who said:

(Part No. 4; Page No. 73)

Allah's Messenger (peace be upon him) used to perform Wudu' with one Mud and take a bath with a

Sa " up to five Mud. (Related by Muslim.) The Prophet (peace be upon him) is also reported to have

said to a person performing Wudu': Do not waste (water), do not waste (water). (Related by Ibn

Majah). This is in addition to other evidence of prohibiting extravagance in general. As for doubting
regarding breaking wind after Wudu', it is ineffective and does not invalidate the state of ceremonial
purity, for certitude is not abated by doubt. When asked about the same issue, the Prophet (peace be
upon him) replied: Do not leave the Masjid unless you hear a sound or perceive a smell.) (Agreed

upon by Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18455

Q 2: I read in one of the books of Fiqh (Islamic jurisprudence) that if a person forgets
Tasmiyah (saying, "Bismillah [In the Name of Allah]") at the start of Wudu 1 (ablution) and
remembers while performing Wudu 1 then they should repeat it. In case they remember
after finishing Wudu 1 , they should not repeat it. Please guide us to the right ruling, may
Allah grant you success!

A: Mentioning the Name of Allah when starting Wudu " is prescribed. If forgotten at the start of
Wudu 1

(Part No. 4; Page No. 74)

and remembered while performing Wudu', the person should say it (Tasmiyah) and continue the
Wudu\ and if they remember after finishing Wudu', their Wudu 1 would be correct and they do not
have to repeat it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20619

Ql: Here in the town of Bani Malik, south of the Kingdom, we have some people,
especially, the old people, who belong to or follow the Zaydiy doctrine. They learn this
doctrine, which they claim, from certain people who call themselve "masters' or "master"
who claim that they descend from the offspring of Al-Hasan or Al-Husayn (may Allah be
pleased with both of them and with all the companions). Those so-called masters force
the clans to respect and honor them, and they - namely, the masters - do not allow any
one from the clans to get married to their daughters, because they claim that this is
prohibited. However, the masters are allowed to get married to the clans' women. Dear
Eminence Shaikh, the masters who teach those people the above-mentioned doctrine
and their followers make mistakes in religion and its creed. Some of these mistakes
happen when they perform ablution; for example, when they wash the face, they say: □
Allah, brighten my face on the day when faces will be bright, and do not darken my face
on the day when faces will be dark. When they wash the hands, the say: O Allah, make
me receive my book of deeds with my right hand and make me happy and pleased with it,
and do not make me receive my book of deeds with my left hand and

(Part No. 4; Page No. 75)

do not make me ignorant and conceited. When they wipe over the head they say: O Allah
cover me with Your reward by the means of this water, and I am afraid of Your
punishment and the punishment of the one who does not fear You. When they wipe the
neck, an extra act which they add to ablution, they say: O Allah release this neck from
Hell-Fire. When they wash the feet they say: □ Allah, affirm my feet and my parents'
feet on the straight path.

Al: There is no Adhkar (remembrances) said when performing ablution except what has been
reported from the Prophet (peace be upon him). For example, in the beginning of ablution one should
say: In the name of Allah, and upon completing it, one should say: I bear witness that none has to
the right to be worshipped except Allah, alone without partner, and I bear witness that Muhammad is
His slave and Messenger. 0 Allah make me of those who return to You often in repentance and make
me of those who remain clean and pure.

He is Allah from Whom we seek success, and may Allah send His peace and blessings upon our
Prophet Muhammad, upon his family and his companions.

Permanent Committee For Scholarly Research and Ifta

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21283

Q: We are a group of disabled men currently living in a government social welfare home.
Some of the workers there are Muslims and others are not. They are employed by an
agency contracted by the government.

(Part No. 4; Page No. 76)

The question is: Is it permissible for the non-Muslim workers to pour us water to perform
Wudu 1 (ablution), if the Muslim workers are busy serving our colleagues? Please advise.
May Allah protect you!

A: Wudu' is considered valid when its conditions and pillars are fulfilled. However it is not
permissible to bring the non-Muslirn workers to this country because we are commanded to expel
Jews j Christians, and other disbelievers from the Arabian Peninsula. The Prophet (peace be upon
him) stated: (Two religions must not remain in the peninsula of the Arabs.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18762

Q 1: what is the ruling on a person who intends to perform wudu 1 (ablution) and while
washing their hands they break wind? Is it sufficient that they have already washed
their hands that there is no need to wash them again or should they wash them again
after breaking wind?

(Part No. 4; Page No. 77)

A: The Sunnah (whatever is reported from the Prophet) is to wash the hands three times before
washing the face, after doing Istinja 1 (cleansing the private parts with water after urination or
defecation). If a person is going to perform Wudu' after waking at night, they should wash their
hands thrice before putting them in the pot of water and before washing their face.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18224

Q 4: I would like to know, may Allah be merciful with you, how to do Madmadah (rinsing
the mouth) and Istinshaq (inhaling and exhaling water nasally) with a handful of water?

A: You take one handful of water to do Istinshaq and Madrnadah. A person can rinse his rnouth and
wash his nose with the same handful of water. This should be repeated three times. It is narrated on
the authority of "Abdullah ibn Zayd that the Prophet (peace be upon hirn), performed

Wudu' (ablution); he made Madmadah and Istinshaq three times using one handful of water, and it

is also narrated on the authority of "Aly that he (peace be upon him), made Madmadah and

Istinshaq three times with three handfuls of water.) There is no harm if

(Part No. 4; Page No. 78)

he uses only one or two handfuls. However it is better to use three handfuls of water due to the two
reports mentioned above and the other Hadith to the same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 20049

Q 2: Is there an authentically reported Hadith about Madmadah (rinsing the mouth) and
Istinshaq (inhaling and exhaling water nasally) during Wudu 1 (ablution)? If not, what is
the ruling on performing Wudu 1 without doing them?

A: rnadrnadah and Istinshaq were authentically reported by the Prophet's (peace be upon hirn)
statements and deeds, and are included in washing the face. If a person ornits one or both of therm,
their Wudu' is invalid. It is better not to separate them, as this was authentically reported from the
Prophet (peace be upon him).

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q3: With regards to madmadah (rinsing the mouth) and Istinshaq (sniffing water into the
nose), is it a prerequisite of ablution to do them in order or is this optional?

A: Making Madmadah and Istinshaq in order is not a prerequisite for Wudu' but it is a commendable
act.

(Part No. 4; Page No. 79)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20184

Q: All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah,
his family and Companions.

The Permanent Committee for Scholarly Research and Ifta" has read the letter that was
sent to His Eminence the Mufty from His Honor the Chairman of Damad Council. The letter
was transferred to the Committee by the Secretariat-General of the Council of Senior
Scholars under no. 824 dated 24/01/1419 A.H. The question was as follows:

A person contacted our Center and said that he had pulled out some of his teeth
because they were decayed as a result of not being regularly cleaned. He fixed nine
artificial removable teeth which are not made of gold or silver. The doctor told him that
he must remove the artificial teeth and wash them after eating so that they do not emit
a foul odor. The question is whether this man must remove the artificial teeth when
performing Wudu 1 (ablution). It may be worth mentioning that it is not difficult for him to
remove then install them again after Wudu 1 . Please enlighten us with your beneficial
answer so that

(Part No. 4; Page No. 80)

we may inform the questioner. May Allah guide you to the best of this world and the
Hereafter.

A: After the Committee studied the question, it answered as follows:

The concerned man does not have to remove his artificial teeth for Madmadah (rinsing the mouth)
during Wudu'. Rather, he may perform Wudu' while they are in their place. This is because such
artificial teeth are just like normal ones; they do not invalidate Madmadah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20336

Q 1: What is the ruling on one who performs Wudu 1 (ablution) and washes what is
obligatory in Wudu 1 i.e., the face, arms, wipes the head and washes the feet to the
ankles, but omitted the Sunnah of Wudu 1 such as, sniffing, rinsing the mouth and wiping
the ears (with wet fingers)?

A: Rinsing the mouth and sniffing the water are obligatory because they are part of the face and
because the Prophet (peace be upon hirn) instructed the Companions to do so. "Abdullah ibn Zayd
narrated in the description of how to perform Wudu': then the Prophet (peace be upon him) entered

his hand (in the container) and rinsed his mouth and inhaled from one handful (thrice) Agreed upon

by Al-Bukhari and Muslim. It is obligatory to wipe the ears because they are part of the head and
because the Prophet (peace be upon him) did so. "Abdullah ibn "Amr (may Allah be pleased with
them) narrated describing the Wudu' of the Prophet (peace be upon him): then he wiped his head

and put the (tip of his) index fingers
(Part No. 4; Page No. 81)

in both his ears and wiped with his thumbs the outward of his ears Related by Abu Dawud, Al-Nasa'i

and Ibn Khuzaymah ranked it as Sahih (authentic). Whoever does not rinse or sniff, then his Wudu' is
not valid; and whoever does not wipe the inside and outside of the ears, the Wudu' is not valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20617

Q 1: I usually make Wudu" (ceremonial ablution) in accordance with what is related from
the Prophet (peace be upon him), washing the bodily parts of ablution thrice except for
the head and ears which I wash once. Recently, I was afflicted with an allergy which
necessitates that I sniff water more than five times after I complete Wudu 1 because it
relieves the severe inflammation in my nose caused by the allergy. I know that adding to
ablution is impermissible, but with regard to my case what should I do? Please reply, May
Allah reward you!

A: Sniffing water up the nose many times after finishing Wudu'
(Part No. 4; Page No. 82)

in order to relieve the inflammation in your nose, taking into consideration that this is not from
Wudu', is not a problem. However, if you are fasting, do not exaggerate by sniffing water all the way
up into your nose for this is not permitted for the fasting person. Moreover, it is an act of Sunnah not
to exaggerate in sniffing water into the nose for the fasting person, lest water may enter into the
throat. It was authentically reported that the Prophet (peace be upon him) stated: And sniff with

water strongly except if you are fasting Related by Imam Ahmad, Abu Dawud, Ibn Majah and Al-

Tirmidhi. Al-Tirmidhi said: This Hadith is Hasan (good) and Sahih (authentic).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20628

Q 2: while performing wudu 1 (ablution), my mother does not make Istinshaq (inhaling and
exhaling water nasally) and Madmadah (rinsing the mouth), and does not wash her two
hands up to the elbows or wipe her head properly. Are istinshaq and Madmadah
obligatory during performing Wudu 1 ? What is the ruling on the way my mother performs
Wudu 1 ? It should be known that I have

(Part No. 4; Page No. 83)

tried to show her how to perform Wudu 1 , but she is not convinced. Please advise and tell
whether her Salah (Prayer) is valid or not and substantiate your answer with sufficient
proofs.

A: Making Istinshaq and Madmadah, washing the hands up to the elbows, and wiping the whole
head from the tip of the forehead until all the way back up to the neck are obligatory for Wudu' to be
valid. None of these parts should be overlooked intentionally or forgetfully, otherwise the Wudu' is
nullified. You have to teach your mother how to perform Wudu' properly, advise her kindly, and
explain the reports mentioned in this regard. You should also urge her to make sincere Tawbah
(repentance to Allah) for performing Wudu' the wrong way and not to return to this act. May Allah
pardon what she did previously due to her ignorance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 20769

Q 1: While talking about Wudu 1 (ablution), you have said that it is sufficient to wash the
thick beard with water, while the light beard should be combed from underneath with
wet fingers. I hope Your Eminence could point out the ruling in this regard.

A: If the beard is thick so that the complexion behind it could not be seen.

(Part No. 4; Page No. 84)

it is sufficient to wash it from outside even though it is better to comb it from underneath with wet
fingers and make water reach the roots of the hair. However, if the beard is light so that the
complexion behind it could be seen, the water should be admitted to the roots of the hair.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q2: Is it permissible for one to use a towel to dry oneself after performing ablution? Does
this depend on weather conditions, or is it a general ruling?

A: the use of a towel to dry oneself after performing ablution or Ghusl (bath following major
ceremonial impurity) or not using one are both permissible. The scope of permissibility is broad in
this regard, praise be to Allah. However, it is best not to use a towel after Ghusl to be in keeping with
the example of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. ( 18431 )

Q 2: My hand was amputated from the elbow and an artificial hand made of nylon was
fastened to my forearm. Because unfastening this artificial hand requires much effort,
must I unfasten it every time I perform Wudu 1 (ablution), or is it sufficient to wipe it with
water? Kindly give me a Fatwa, may Allah reward you!

A: If there is a part of the elbow still uncut you must wash it, as the elbow has to be washed along
with the hand, which applies to its remaining part.

(Part No. 4; Page No. 85)

Allah (Exalted be He) stated: So keep your duty to Allah and fear Him as much as you can It is not

enough to wash the artificially fastened limb unless it is difficult to unfasten it, in which case, you may
wipe it to avoid hardship and difficulty.

However, if the elbow is entirely cut you will have to do nothing as the limb is totally inexistent.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17783

Q 2: During Wudu" (ablution) we observed that some people wipe their head once while
others wipe it three times; which is correct?

A: It is pr ascribed to wipe the head once, because of the Hadith of "Uthrnan ibn "Affan, "Aly and
"Abdullah ibn Zayd (may Allah be pleased with them). They mentioned in the Hadith that the Prophet
(peace be upon him) rinsed his mouth, sniffed water into his nostrils and then out, and then washed
his face, arms and feet three times each and did not mention a certain number for wiping the head.
In some narrations it is confirmed that he (peace be upon him) wiped his head once. As for the
narration stating that the head is to be wiped with water three times, it is Shadh (a Hadith narrated
by a trustworthy narrator, not in line with the narration of other trustworthy narrators in terms of
wording, chain of narrators, or both) and in contradiction to the relevant Sahih (authentic) Hadith.

(Part No. 4; Page No. 86)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18642

Q: Allah decreed that I have an accident which resulted in the loss of my left hand and
part of the arm. Your Honor, my problem began after I got a prosthesis arm which
covers the amputated part of my arm. Since the nature of my work as a doctor requires
that I spend almost ten hours a day at work, I perform Zhuhr (Noon) Prayer and x Asr
(Afternoon) Prayer in the hospital. When I perform ablution, I find great difficulty in
removing the artificial limb and the clothes that cover it because the prosthesis arm is
fixed with bands under the clothes on the right side of my body.

Is it permissible for me to wipe over the artificial limb instead of washing the remaining
part of my left elbow that is inside the prosthesis as I find great difficulty in removing
the hand? We appreciate your advice, may Allah reward you!

A: if part of the amputated limb that has to be washed in ablution remains, it must be washed. It is
not sufficient to wipe over the artificial limb

(Part No. 4; Page No. 87)

even if it covers all the remaining part of the hand. It must be removed when performing ablution or
Ghusl. However, if you feel great difficulty in removing it to perform ablution, it is permissible to wipe
over it just as you wipe over a cast. You should show patience and place your trust in Allah. May
Allah reward you greatly for endurance of this affliction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Third question of Fatwa no. 1940S

Q 3: on performing Wudu 1 (ablution), is it sufficient that I wipe my scarf, or must I
remove it and wipe my head, i.e. my hair? May Allah reward you with the best.

A: It is Wajib (obligatory) for a Muslim to wipe the head along with the ears with water other than
the remnant of what was used for washing the hands. One must wet the hands then wipe the entire
head along with their ears. A proof for this is Allah's (Exalted be He) statement regarding the
obligatory acts of Wudu': rub (by passing wet hands over) your heads The ears are part of the

head as the Ba' (B) letter in Allah's statement Biru'usikum: (by passing wet hands over) your heads

is for Ilsaq (combining). Consequently, it is not sufficient to wipe the head while it

(Part No. 4; Page No. 88)

is covered.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14618

Q 3: Is it permissible to perform Wudu 1 (ablution) without washing the ears from inside
for fear of harm? If it is not permissible, what is the ruling on a person who performed
Salah (Prayer) with this Wudu" without knowing the number of times he performed it?

A: wiping the ears with water from both inside and outside is one of the obligatory acts of Wudu'.
However j if a person thinks that it is more likely that wiping their ears will cause thern harm, they are
permitted not to wipe their ears and to perform Tayammum (dry ablution) instead after finishing
Wudu 1 .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 15455

Q 1: My left leg was amputated to the knee and I fixed an artificial limb in its place. When
I perform Wudu 1 (ablution), I wipe over the shoe which is fixed to my foot, but not
covering the ankle. Is it permissible for me to wipe over the artificial limb

(Part No. 4; Page No. 89)

although it does not cover both ankles, or should I wipe over the leg after taking off the
shoes? Or is it impermissible for me to wipe over the artificial limb? Likewise, when I take
a shower, I take off the artificial limb and make Wudu 1 , but when I finish the bath, I
forget to wipe over the limb. Am I sinful for this? Kindly clarify this matter for me. May
Allah preserve you!

A: You do not have to wash the artificial limb or wipe over it when making Wudu', because the leg
which should be wiped over no longer exists. As for Janabah (major ceremonial impurity related to
seminal discharge), you have only to wash the remaining part of the leg. May Allah compensate you
for your loss and grant you a great reward!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 18218

Q 1: Al-Qahtany (may Allah be merciful with him) says in his poem known as Al-Nuniyyah:

Do not follow the Rafidah sect,

for they believe that feet should be wiped in Wudu " .

They misinterpret an abrogated reading by another,

although both are revealed.

One was revealed to abrogate the other,

but both are recorded in reports

The Prophet and his Companions washed their feet,

and this fact is indisputable.

The brilliant Sunnah

may qualify the Qur'an.

What is the abrogated reading?

A: washing the feet in wudu 1 (ablution) is authentically proven in the Qur'an and Sunnah (whatever is
reported from the Prophet).

(Part No. 4; Page No. 90)

Indeed, this case has no place for Naskh (abrogation). Allah (Exalted be He) says in Surah Al-
Ma'idah: 0 you who believe! When you intend to offer As-Salat (the prayer), wash your faces and

your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash)
your feet up to ankles.}

We do not know that Naskh has any place in this act. If the poet refers to Allah's Saying: and (wash)

your feet in a genitive form thinking that it was abrogated, he is mistaken. The two ways of

recitation in the genitive and accusative forms have been recurrently and decisively related. There is
no doubt about the recitation using the accusative form. As for the genitive form, the soundest
opinion is that the word is in the genitive form because it is preceded by Allah's Saying: (by passing

wet hands over) your heads which is in the accusative form as well for the sake of linguistic

harmony. Linguists state that this style is acceptable, as the Arabs used it in their poetry and prose.
For more information, refer to grammar books.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 91)

The second question of Fatwa no. 15410

Q 2: Some people said that it is not necessary to perform Wudu 1 (ablution) in order, so it
is permissible to wash the feet before the hands or face. They also claimed that
Istinja 1 (cleansing one's private parts with water after urination or defecation) is not
necessary as long as one has not urinated. Likewise, it is not required to be done on
waking up from sleep. We hope that your Eminence will enlighten us concerning this
issue, so that we will be sure of matters of importance in our religion. May Allah grant
you success!

A: It is obligatory to follow the prescribed order of Wudu' starting with washing the face, two hands
and elbows, wiping the head and two ears and then washing the feet and heels as related in the
honorable Ayah (Al-Ma'idah: 6) and in accordance with what the Prophet (peace be upon hirn) did.
Moreover, the Prophet (peace be upon hirn) said: I will begin with that with which Allah began (i.e.,

mentioned first in the Qur'an). As for Istinja 1 , it is not part of Wudu', but it is a kind of removing

impurity that is done after urination or defecation and before performing Wudu'. However, if a long
period intervenes between Istinja' and Wudu', a Muslim is not required to repeat Istinja' when
performing Wudu'. Likewise, Istinja 1 is not prescribed in cases such as sleeping, passing wind and the
like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The third question of Fatwa no. 20196

If while performing Wudu 1 (ablution), I forget to wash a small part of
(Part No. 4; Page No. 92)

a limb that must be washed during Wudu 1 , which I remembered immediately after Wudu 1 .
Should I repeat Wudu 1 in this case, or is it enough to wash the part I forget?

A: One of the conditions of Wudu' is washing all the parts in close sequence. Thus, if a person
forgets to wash a limb required in Wudu 1 , or even a small part of it, and remembers it while
performing Wudu' or immediately after when the washed parts are still wet, they may wash the part
they forgot and the subsequent limbs only. However, if they remember having forgotten to wash a
limb that is required to be washed during Wudu', or even a small part of it, after it is dry, or while or
after performing Salah (Prayer), they should repeat Wudu 1 as prescribed by Allah and perform the
whole Salah again. This is because the condition of washing the required body parts in sequence was
not met. Moreover, Allah made it obligatory that all the required body parts should be washed during
Wudu'. Accordingly, whoever omits even a very small area of a limb, it is as if it were wholly omitted.
This is supported by the Hadith narrated on the authority of "Umar ibn Al-Khattab (may Allah be
pleased with him) who said: (The Prophet (peace be upon him) saw a person performing

Wudu' (ablution), but he left a nail-size space on his feet (unwashed). The Messenger of Allah
(peace be upon him) commanded him to repeat the Wudu' and Salah. The man went back and
repeated Salah. (Related by Ibn Majah in his Sunan) Moreover, Imam Ahmad and Abu Dawud

related a Hadith similar in meaning.
(Part No. 4; Page No. 93)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17763

Q 3: what is the ruling when a person performs wudu 1 (ablution) and when he finishes his
Salah (Prayer), he discovers that he had forgotten to wash an organ whether obligatory
or supererogatory?

A: Anyone who remembers that he has forgotten to wash an organ after finishing Salah must repeat
Wudu' and Salah as well because cleanliness is a precondition to the validity of Salah. Taharah (ritual
purification) can not be fulfilled except when all organs a person can wash are washed. The
voluntary Salah is equally the same as the obligatory Salah except that it is not obligatory to make up
for the voluntary Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18395

My name is ^A.M/A and I am over one hundred years old. I have two injuries, one in the
right thigh and the other is a fracture in my left thigh. As a result, I cannot perform
Wudu 1 (ablution) to offer Salah (Prayer) and my children carry me

(Part No. 4; Page No. 94)

from my chair to the bed so that I can pray while lying in the bed. Furthermore, I perform
Tayammum (dry ablution) instead of Wudu 1 , bearing in mind that one of my children only
sprinkles water on the place of impurity without rubbing it. I would like inform you that I
urinate while in bed, and in many times drops of urine soil my clothes. Kindly give us the
legal Fatwa regarding how to perform Taharah (ceremonial purification) and Salah in this
condition. May Allah reward you and protect you!

A: It is obligatory upon you to remove feces by means of Istijmar (cleansing the private parts with a
solid material after urination or defecation) until all the traces of stool are removed, provided that
you do this for three times or more. Likewise, you should wipe the tip of the penis with a napkin
three times or more after passing urine, and it is sufficient for you to wash the penis with water. As
for the soiled parts of your body and clothes, they should be washed with water by your wife or any
of your children or others. If the time of Salah is due and there is no one nearby to wash the traces
of urine from your clothes and body, you are permitted to perform Salah with no blame on you, and
afterwards they should be washed. Furthermore, you must perform Wudu' by washing your face and
hands and wiping over your head, ears as well as washing your feet, whether you do this yourself, or
any of your children helps you do it. However, if you cannot wash your four body parts, and there is
no one to help you perform Wudu', it is permissible for you to perform Tayammum (dry ablution).
We ask Allah to make our end and yours good and cure you! May Allah give you great reward!

(Part No. 4; Page No. 95)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatv/a no. 20809

Q 2: There is a girl who follows the instructions of Islam well, as we notice In sha'a-Allah.
Whenever this girl goes to the bathroom to relieve herself or make Wudu" (ablution), she
says that she feels water from the bathroom floor splashing on her. She says: It is
impossible to believe it is pure water. It is worth mentioning that she washes the
bathroom floor before using it and she repeats Istinja 1 (cleansing the private parts with
water after urination or defecation) and Wudu 1 many times. Sometimes, she cries for
fear that she does not clean herself properly. Once, some people watched her making
Wudu 1 and told her that her Wudu 1 was valid, but she said that no one can guarantee
that impure water does not splash on her. The problem became bigger and bigger until
her body became weak. The same case is happening also during her Salah where she
doubts the number of Rak^ahs or doubts that anything might occur which will affect the
validity of her Salah. Could you kindly advise us in this regard?

A: What is happening to this girl is due to Satanic insinuations. She must ignore it and seek refuge in
Allah from Satan for it will not harm her In sha'a-Allah.

(Part No. 4; Page No. 96)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

^ Abdul- ^Aziz ibn Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21683

Q 4: Your Eminence, I have a friend who has the following problem:

He says that each time he enters the bathroom, does Istinja 1 (cleansing the private
parts with water after urination or defecation) well, and goes to perform
Wudu 1 (ablution), he finds drops on his penis which he thinks to be drops of urine. These
drops cause him disturbance and make him doubtful about the validity of Wudu 1 and the
cleanliness of his clothing. He, therefore, has to perform Wudu 1 again and changes his
clothing. What is your opinion on this issue?

A: If the reality is as you mentioned, the apparent situation is that the said person has insinuations
and doubts which he has to disregard. They are from Satan whose aim is to spoil the acts of worship
of the Muslim. It is recommended for him to splash some water on his pants after finishing Wudu' so
as to end any insinuations.

(Part No. 4; Page No. 97)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 18401

Q 5: after performing Wudu 1 (ablution), I feel some dripping of urine. When I search, I
sometimes see it and sometimes not. I am afraid that I suffer from urinary incontinence.
Please advise concerning the lawful treatment of this condition.

A: This is an insinuation by Satan. You should ignore it unless you are sure that there are drops of
urine. In this case, you should repeat Istinja' (cleansing the private parts with water after urination or
defecation) and Wudu', according to the statement of the Prophet (peace be upon him) when he was
asked about a person who imagined to have passed wind during Salah (Prayer). He (peace be upon

him) replied, "He should not interrupt Salah unless he hears a sound or smells something." (Agreed

upon by Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 98)

Wiping over leather socks

The second, third and fourth questions of Fatwa no. 13842

Q2: If one removes leather socks then sleeps in ordinary socks, is it permissible to wear
the leather socks again and continue wiping over them?

A: if one puts on the leather socks after performing ablution and wipes over them, then removes
them and leaves the ordinary socks on, he is no longer in a state of purity, and wiping over the
leather socks is therefore no longer valid.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: If one wipes over Khuffs (leather socks) after the expiry of the time for wiping over
them; what is the ruling on the validity of the Salah (Prayer) in this case?

A: If a resident wipes over Khuffs for more than one day and night or if a traveler does so for more
than three days and nights; wiping beyond this time limit is invalid. Wudu' and Salah in this case
must be repeated.

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul-

Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 4: What is the ruling on taking off Khuffs (leather socks) to take out something harmful
in them and then putting them on again?

A: if someone takes off Khuffs because of something harmful in them, Wudu' (ablution) will be
invalidated. Such a person has to perform Wudu' anew and then wear the Khuffs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

Abdul-

Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 99)

Fatwa no. 14053

Q: I performed Wudu 1 (ablution), put on my socks, then nullified my Wudu 1 . 1 then put on
another pair of socks over the first pair; is it permissible to wipe over them or should I
take them off and wipe over the first, or should I take them both off and wash the feet?
The same situation occurred , but this time I had two pairs of socks on together. I
invalidated my Wudu 1 (e.g. passing wind, urine, or stool) and took off the second pair of
socks; is it permissible to wipe over the remaining pair or should I take them off as well
and wash my feet?

A: First: if one puts on socks while in a state of ceremonial purity then invalidates Wudu' (by passing
wind, urine or stool) and puts on another pair of socks, he should wipe over the first pair; for it is the
pair that was worn while in a pure state.

Second: If one puts on two pairs of socks while in a state of ceremonial purity, then invalidates
Wudu' and removes the upper pair, it is permissible to wipe over the inner pair of socks, as it was
worn while in a state of ceremonial purity.

May Allah grant us success! My peace and blessings be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16123

Q 2: is it permissible to wipe over the Khuffs (leather socks) without an excuse, whether
cold or illness, but just for being unable to take them off?

A: It is permissible to wipe over the Khuffs if they cover the feet
(Part No. 4; Page No. 100)

and the ankles, and you wear thern after performing Wudu' (ablution), even if it is not cold. The
wiping period is a day and a night for a resident, and three days and nights for a traveling person.
And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17201

Q: Many people wipe over Khuff (leather socks) to make Wudu 1 (ablution) for Dawn (Fajr)
Prayer. Then they wear Khuff and on Zhuhr (Noon) Prayer they wipe over this Khuff and
take it off and pray and wear the Khuff. Therefore, they count day and night from Zhuhr
Prayer. Also, they may wipe over their Khuff on x Asr (Afternoon) Prayer and take them
off and pray x Asr Prayer and after that they wear their Khuff, so they count day and
night from Asr Prayer. Is this right?

A: If a person wears socks or Khuff after making Wudu' for Fajr (Dawn) Prayer then he wipes the
first time when making Wudu' for Zhuhr (Noon) Prayer, the period of wiping starts from the first time
he wipes over his socks or Khuff. The period of wiping is that a resident is permitted to wipe over the
socks for a night and a traveler is permitted to wipe over the socks for three nights.

If the person takes off the socks or the Khuff after wiping over it after having Hadath (minor or major
impurities), the state of purity of this person will be broken, according to the majority of scholars.

(Part No. 4; Page No. 101)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17839

Q 2: Wiping over leather socks is permissible according to the Sunnah, is it permissible for
a person to wipe over socks that are not made of leather?

A: It is permissible to wipe over all that covers the feet whether leather or thick socks; because the
Prophet (peace be upon him) wiped over the leather and thick socks after wearing thern in a state of
ritual purity and ordered the Sahabah (Companions) to wipe over the leather socks a day and a night
for a resident and three days and nights for a traveler.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Shaykh

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18146

Q 1: While I was making Wudu" (ablution), I wiped over my shoes which I wore without
socks, then after making Wudu', I took them off and went to perform Salah (Prayer).
After I finished Salah, I put them on while in a state of Taharah (ritual purification). Your
Eminence, I would like to ask you

(Part No. 4; Page No. 102)

concerning this matter; is it permissible for me to wipe over my shoes next time and for
the period of one day and night or not?

A: It is perrnissiblG to wipe over the Khuff (leather socks) or the socks which cover the place to be
washed. However, it is not permissible to wipe over the shoes which do not fully cover the place
where it is obligatory to make Wudu 1 . Therefore, you should repeat this Salah as you did not wipe
over in the correct manner.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18209

Q 4: Someone wore socks while they were Tahir (ritually pure) then entered the state of
minor ritual impurity, then wiped over the socks then entered the state of minor ritual
impurity again then took the socks off then wore them; can they wipe over them?

A: If a person puts on socks while not being in a stats of Taharah (ritual purification), it will not be
permissible for therm to wipe over thern. This is because putting on socks while being in a state of
Taharah is a prerequisite for wiping over thern as the Prophet (peace be upon hirn) said to Al-
Mughirah ibn Shu "bah (may Allah be pleased with him) when the latter wanted to help the Prophet
take off his Khuff (leather socks): Leave them, for I have performed Wudu 1 (ablution) before putting

them on.)

(Part No. 4; Page No. 103)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19411

Q 2: if a person performs Wudu' (ablution) and wipes over a pair of socks then puts on a
second pair of socks, is it permissible to wipe over the outer one only when performing
Wudu 1 again?

A: If a person initially wipes a pair of socks and then puts on another pair of socks, they should only
wipe the pair of socks that are wiped initially and they may not wipe the outer one.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19951

Q: If a person doubts the time of beginning wiping over the socks or Khuff (leather
socks); what should he do?

A: If a person doubts the time of beginning wiping over the socks or Khuff, he has to take off the
Khuff and wash his feet because washing is the basic ruling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 104)

The fourth question of Fatwa no. 20196

Q4: if i take the socks down to make it fit on my feet or to wear another pair, would that
invalidate my ablution or my wiping over the socks? If I put on the socks then the
duration of wiping elapses while I am still in a state of purity, should I perform ablution?

A: After wiping on the socks, if you take your socks off to fix thern then a part of your foot shows,
even if a small part, then you have a minor ritual impurity after wearing the socks, your ablution is
nullified. Consequently, the ruling of wiping on the socks becomes invalid and the socks must be
taken off. If the time of Salah is due, you have to perform ablution and it is not lawful for you to offer
Salah with your earlier ablution before taking the socks off. Likewise if after wiping on the socks, you
take them off to exchange them, it will be impermissible to wipe on the new socks even if you put
them on in a state of purity, as it nullifies ablution. Consequently, you have to repeat a foil ablution
and wash all the organs including the feet. After that you may wear the socks and have a new
duration for wiping on them. But if you mean wearing another pair of socks on the first pair without
taking the first pair off, then if you wear the new pair in the previous state of purity before wearing
the old pair, that is before you wipe on the old pair, the ruling of wiping will be for the upper pair of
socks. If you wear the new pair of socks on the old pair after

(Part No. 4; Page No. 105)

wiping on the old pair, the ruling will be for the first old pair. In this case before you wipe on them,
you have to take the new pair off then wipe on the old one; because one of the conditions of wiping
on the leather socks is that the person should wear them in a state of ritual purity after washing all
the organs of ablution.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20769

Q 4: Respected Shaykh, you mentioned in the chapter on wiping over Khuffs (leather
socks) that it is permissible for a woman to wipe over her Khimar (veil covering to the
waist), what is the basis that substantiates this ruling?

A: It is permissible for a woman to wipe over her Khimar that she wears over her head and is
wrapped under her jaw for one day and night if she has not taken it off as long as she finds difficulty
in taking it off to perform Wudu 1 (ablution) and hence it is treated like a turban. It is authentically
reported in the Sunnah (whatever is reported from the Prophet) that it is permissible to wipe over
the turban and Khuffs whether one is traveling or residing, and it is reported from Um Salamah (may
Allah be pleased with her) that she used to wipe over her Khimar.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 106)

Things that invalidate Wudu 1

The first question of Fatwa no. 14618

Q 1: I have been suffering from continuous passing wind accompanied with noise in my
belly for more than ten years. It is very embarrassing for me in the presence of people. I
cannot offer Salah (Prayer) with Khushu* (the heart being attuned to the act of
worship). I tried hard to seek treatment, but it was of no use. Can I offer Salah at home
in this case? Can I hold the Mus-haf (Arabic Qur'an) to read in it whether directly or
through a barrier? I cannot remain Tahir (ritually pure) all day because of passing wind.
Should I perform Wudu 1 (ablution) before I sleep or not? Please advise in detail. May
Allah gather us in the highest level of Jannah (Paradise). Amen.

A: You should offer congregational Salah even if you have noise in your belly. If you do not pass gas,
the grumbling stomach does not invalidate taharah (ritual purity). However, if you pass gas, your
Wudu 1 will be invalidated, and you should perform Taharah to offer Salah and hold the Mus-haf. It is
a Sunnah (a commendable act) to perform Wudu' before sleep.

(Part No. 4; Page No. 107)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16053

Q 2: Does passing gas nullify Wudu" (ablution) or not?

A: passing gas nullifies Wudu 1 according to the religious texts and consensus of Muslim scholars. The
Prophet (peace be upon hirn) said about a person who feels something like this in his Salah, (He

should not leave (prayer) until he hears a sound or smells an odor (of passing wind). Related by Al-

Bukhari. The Hadith means that he should not leave Salah until he makes sure that he really passed
gas and this indicates that it nullifies Wudu'. The Prophet (peace be upon him) said. When any of

you passes gas during the Salah (prayer), he should turn away, perform Wudu 1 (ablution) and repeat
the Salah (prayer). Related by Ahmad and Ahl-ul-Sunan (authors of Hadith compilations classified by

jurisprudential themes) and Ibn Hibban ranked it as Sahih (authentic).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20988

Q: It has been a long time since I first experienced frequent gas passing from my vagina.
As a result I always repeat Wudu 1 (ablution) and Salah (Prayer) over and over. I have
great difficulty performing Wudu 1 again, what should I do?

(Part No. 4; Page No. 108)

Does passing this gas nullify Wudu 1 ? If so, what should I do? It is worth mentioning that I
sometimes repeat Wudu 1 five or even eight times and I cannot perform Salah in a state
of tranquility fearing that I may pass this gas. What is the ruling on the Salah I
performed previously while I pass gas after repeating Wudu 1 for several times? Please
guide me, may Allah reward you

A: The following is the medical report submitted to the committee concerning this issue:

1. the air which emits from the vagina is a simple and common disease that women suffer from. It
occurs as a result of numerous childbirths cause the vagina to widen. When a woman sits , lies on
her back, or has sexual intercourse, air comes into her vagina. When the bowels are squeezed, for
example when coughing, lifting heavy objects, or standing up, air emits producing a sound similar to
the wind coming from the anus.

However, what emits from the vagina is common air which has nothing to do with gas or wastes.
Surgery to narrow the vagina can be performed to get rid of this problem.

(Part No. 4; Page No. 109)

2. This woman should be examined by a specialist to make sure that she does not suffer from vaginal
fistula (an abnormal opening between the back wall of the vagina and the large intestines). This
disease causes the gases to leak from the large intestines and is emitted from the vagina. Surgery is
required to close this opening as the gases passing through the opening are wind which nullifies
Wudu 1 .

She should be examined by a gynecologist to make sure whether she has vaginal fistula or not If she
has this disease, she can have surgery to eliminate this problem. And Allah knows best.

According to the above mentioned report, the committee replied that the gas passing from the
women's vagina occurs in two cases:

The first case: It happens as a result of the frequent childbirths which lead to the vagina widening.
The air comes into her vagina for certain reasons; such as sitting down, laying on the back, etc. and
emits when the position changes producing a sound that has nothing to do with gases or wastes.
Therefore, that air does not nullify Wudu'.

(Part No. 4; Page No. 110)

The second case: It happens as a result of the gases leakage from the large intestines to emit from
the vagina because of the vaginal fistula. In this case the gas nullifies Wudu 1 as it is as actual gas

which emits from other than the normal place.

Only the gynecologists and specialists can determine which case applies to the woman.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17580

Q 1: a man offers Msha" (Night) Prayer and Shaf (two units of Prayer, particularly
before the final unit of the odd-number prayer). While he is offering Witr (Prayer with an
odd number of units), he passes gas, should he repeat Wudu" to repeat Shaf * and Witr
or not?

A: A person should repeat only Witr if he is offering it on its own when he passes gas. However , he
should repeat them, if he is offering Shaf and Witr together and he passes gas before saying Taslirn
(salutation of peace ending the Prayer). It is worth mentioning that Shaf and Witr are Sunnah, not
obligatory acts.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. Ill)

The second question of Fatwa No. ( 19587 )

Q 2: After having performed Ghusl (ceremonial bath following major ritual impurity), I
went to perform Salah (Prayer). While offering Salah, I felt the discharge of Madhy (pre-
seminal fluid). What is the ruling on this Salah? Do I have to repeat Ghusl or leave the
Salah to perform Wudu 1 and then repeat Salah? Please give me a fatwa. May Allah
reward you!

A: If you are certain that something emitted from the private parts after performing Wudu 1 it is
invalidated and you will have to repeat your Wudu'. If this takes place during Salah, you must leave it
and repeat Wudu'. However, if you are not certain, the basic rule is that you remain ceremonially
pure because certitude is not cancelled by doubt.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 13992

Q 1: What is the ruling if a man discharges Madhy (thin white viscid fluid secreted due to
sexual thoughts or desire) while performing Salah (Prayer); will it he permissible for him
to proceed with the Salah?

A: If a person discharges Madhy while performing Salah, both his Wudu 1 (ablution) and Salah will be
Batil (null and void) and it will be Wajib (obligatory) on hi rn to wash his penis and testicles, perform
new Wudu', and perform the same Salah again.

(Part No. 4; Page No. 112)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18362

Q 2: I heard that the sick must use water in purification whether in the case of Al-
Hadath Al-Asghar or Al-Hadath Al-Akbar. what is meant by Al-Hadath Al-Asghar and Al-
Hadath Al-Akbar?

A: Al-Hadath Al-Asghar (Minor ritual impurity) includes everything, which necessitates
Wudu' (ablution) not Ghusl (ritual bath) such as urination, defecation, passing gas, eating carnel meat
and sleeping.

Al-Hadath Al-Akbar refers to matters that entail performing Ghusl such as sexual intercourse,
discharging semen out of sexual lust in a wet dream or anything else, menstruation and childbirth
bleeding.

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The second question of Fatwa no. 18799

Q 2: Do nosebleeds nullify Wudu 1 (ablution) and Salah (Prayer) or not?

A: Impure matters that come out through any opening from human body other than the urethra and
anus, but are neither urine nor stool.

(Part No. 4; Page No. 113)

such as nosebleeds, vomit, wounds, and the like do not nullify Wudu' as long as they are not in much
quantity, for the Hadith reported by Abu Al-Darda' that the Prophet (peace be upon him) once

vomited and then he performed Wudu' (ablution). According to Ibn "Abbas, (may Allah be pleased

with him both) : "If the blood flows in large quantities, it (Wudu 1 ) should be repeated." However, if
only a small amount of blood is discharged, Wudu 1 will not be nullified. This is the opinion of a group
ofSahabah (Companions of the Prophet) such as Ibn "Abbas, Abu Hurayrah, and Ibn "Umar (may
Allah be pleased with him) and no one of the Sahabah disputed over this point. This opinion finds
further support among a group of Tabfun (Followers, the generation after the Companions of the
Prophet). It is authentically reported on the authority of Ibn "Umar (may Allah be pleased with him)
that he squeezed a sinus until blood came out of it, and he performed Salah without performing
Wudu'. However, it is inferred that the blood that came out was little.

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(Part No. 4; Page No. 114)

Sixth question of Fatwa no. 21264

Q 6: does a nose bleed during Salah nullify Wudu 1 (ablution)? It may be worth mentioning
that this happens frequently due to a nasal disease.

A: If there is a large quantity of blood, Wudu' is nullified and it becomes Wajib (obligatory) on one to
interrupt Salah and repeat Wudu 1 . Conversely, if the quantity of such blood is small, it does not affect
the Salah or Wudu 1 at all.

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The first and second questions of Fatwa no. 14100

Q 1, 2: If it happens that I have performed Wudu 1 (ablution) then I pass wind, must I
wash the front and back passage (urethra and anus) or is it sufficient to perform Wudu 1
without washing my private parts?

Having slept heavily after being in a state of Wudu 1 , is it enough to perform Wudu 1 when
I wake up or is it necessary that I wash my private parts before performing Wudu"?

A: To ritually purify oneself after passing wind or sleeping, it is sufficient to perform Wudu' only and
it is not necessary to wash the front and back passage.

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The third question of Fatwa no. 18611

Q 3- I read in the hooks of Fiqh that sleeping while firmly seated does not nullify
Wudu 1 (ablution).

On the other hand, sleeping in a position where a person is not firmly seated does nullify
Wudu 1 . We also heard that sleeping in general nullifies Wudu 1 . What is your opinion
concerning this issue?

A: The preponderant opinion in this regard is that the sleeping which causes a person to lose the
senses is what nullifies Wudu', whether standing, sitting or lying down. However, dozing while one
retains full awareness does not nullify Wudu 1 . Accordingly, we can reconcile between the Hadiths
reported in this regard such as the Hadith narrated by Safwan ibn "Assal (may Allah be pleased with
hirn) who said that: The Prophet (peace be upon hirn) ordered thern that they should wipe over

socks on a journey for three days unless they are in a state of major impurity. However, in case of
defecation, urination, and sleep, they are permitted to do so. The Prophet (peace be upon him)

considered sleeping like defecation and urination and did not differentiate between them.

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(Part No. 4; Page No. 116)

The third question of Fatwa no. 16814

Q 3: Does the Wudu" (ablution) of a woman become nullified if she touches her baby's
private parts while washing him or her?

A: Wudu' is nu 1 1 if ied when a woman touches her baby's private parts, whether the front or back
passage, without a barrier. The Prophet (peace be upon hirn) ordered anyone who touches private
parts to perform Wudu 1 .

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The second question of Fatwa no. 20831

Q 2: If a Muslim performs Ghusl (ritual bath) in the right Sharpy (legal) way then follows
it with having another bath using water, soap and a sponge without touching their
private parts with naked hands, will they be allowed to perform Salah (Prayer), or does
the use of soap and a sponge nullify Wudu 1 (Ablution)?

A: What nullifies Wudu 1 is touching the anterior and posterior private parts with naked hands;
however touching thern with a barrier does not nullify Wudu'. Thus, if you were in a state of ritual
purity before having your bath, and you did not touch your private parts with your naked hands, or
touched thern with a barrier and nothing carne out from the urethra or anus, your Wudu' will not be
nullified.

(Part No. 4; Page No. 117)

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The sixth question of Fatwa no. 21675

Q 6: does touching the thigh or knee invalidate Wudu" (ablution)?

A: Touching the thigh or knee after performing Wudu 1 does not invalidate It, for there is no evidence
to this effect.

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Fatwa no. 16132

Q: My father owns a store, and he often touches women's hands unintentionally while
dealing with them in trade. Is he obliged to perform Wudu' (ablution) for touching
women's hands? Please advise, may Allah reward you!

A: It is obligatory upon the man to avoid touching a non-rnahrarn woman, but if this happens against
his will, as in the case of your father, he is pardoned and his Wudu' is not nullified.

(Part No. 4; Page No. 118)

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The first question of Fatwa no. 20658

Q 1: Some of the contemporary scholars argue that touching one's wife does not nullify
Wudu 1 (ablution). Their view rests on the Hadith reported by Abu Dawud on the
authority of ^Aishah (may Allah be pleased with her) that the Prophet (peace be upon hitn)

kissed one of his wives and went out to offer Salah (Prayer) without performing Wudu 1 again. Could

this be a supporting evidence to the holders of this view or is this act peculiar to the
Prophet (peace be upon him) on account that he did not declare this? ^Aishah (may Allah
be pleased with her) also narrated: The Messenger of Allah (peace be upon hirn) used to kiss

(his wives) while observing Sawrn (Fast); and he had the greatest control over his desire (as
compared with you).

As for Wudu 1 being nullified by what comes out of the urethra and anus through an
opening in the stomach, there is no disagreement regarding this except what was stated
by the Shaykh of Islam and Al-Muwaffaq in "Al-Mughny" from some of the Maliki jurists.
There is no disagreement that Wudu 1 is nullified by what comes out of the urethra and
anus. Ibn Taymiyyah stated: "If a person has a disease that prevents the urine and stool
from coming out of the urethra and anus and another opening is made in their body for
the discharge of their excretions as is the case with some people, this does not nullify
Wudu 1 ." Accordingly, is Wudu 1 Mustahab (desirable) or Wajib (obligatory) in this case?

A: First, according to the most correct opinion maintained by scholars, if a man touches his wife
(Part No. 4; Page No. 119)

directly, this does not nullify Wudu', whether he touches her lustfully or not, for the Prophet (peace
be upon him) kissed one of his wives and went for Salah without performing Wudu' again. Moreover,
whenever the Prophet (peace be upon him) made Sujud (prostration) while standing for optional
Prayer at night, he used to touch "Aishah (may Allah be pleased with her) with his fingertips to
withdraw her legs due to the narrowness of the place, then he would prostrate. It would also impose
a lot of hardship if Wudu' was required whenever a man touches his wife, so if it really nullifies
Wudu', the Prophet (peace be upon him) would have explained it. As for Allah's Saying in Surahs Al-
Nisa' and Al-Ma'idah: Or you have been in contact with women this refers to conjugal intercourse,

according to the more correct of the two opinions maintained by scholars. This was reported by
some of the Sahabah (Companions of the Prophet) and Tabi "un (Followers, the generation after the
Companions of the Prophet) may Allah be pleased with them all.

Second, whatever comes out from other than the urethra and anus, such as blood, vomit, and the
like, does not nullify Wudu' according to the most correct opinion maintained by scholars, unless it is
foul and Najis (ritually impure). Urine and stool absolutely nullify Wudu 1 , whether they come out of
the regular exit or not.

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The first question of Fatwa no. 16312

Q 1: does drinking camel milk nullify Wudu' (ablution)?

A: Drinking camel milk does not nullify Wudu 1 . In fact, eating

(Part No. 4; Page No. 120)

camel meat nullifies Wudu' as is mentioned in a Hadith. On the authority of Al-Bara' ibn "Azib (may
Allah be pleased with him) who narrated: {The Messenger of Allah (peace be upon him) was asked

about performing Wudu' after eating camel meat. He replied: Perform Wudu' after eating it)

(Related by Abu Dawud) Also, Muslim related in his Sahih (authentic) Book of Hadith on the authority
of Jabir ibn Samurah (may Allah be pleased with him): A man asked the Prophet (peace be upon

him) whether he should perform Wudu' after (eating) mutton. He (the Prophet) said: Perform Wudu 1
if you so desire. He (again) asked: Should I perform Wudu' (after eating) camel meat? He said: Yes.

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The fifth question of Fatwa no. 19591

Q 5: When I read about the things that do not invalidate Wudu 1 (ablution), they included
eating camel meat, even though I had read that: A man asked the Prophet (peace be upon

him), "Shall we perform Wudu 1 after eating camel meat?" The Prophet replied, "Yes." How can we

explain this contradiction?

A: eating camel meat invalidates Wudu' as authentically reported in the Hadith. The contradictory
opinions of some scholars are not taken into account.

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(Part No. 4; Page No. 121)

The sixth question of Fatwa no. 20173

Q 6: why does eating camel meat invalidate wudu 1 (ablution)?

A: Eating camel meat in particular invalidates Wudu' according to the most authentic opinions of
scholars, as proved by Sahih (authentic) Hadiths. The wisdom is devotional, and we are not required
to know the wisdom behind it. We should believe in the rulings of Shari "ah (Islamic law) and apply
them, even if we do not understand the wisdom behind them, while believing that Allah (Glorified be
He) is the A 1 1- Wise, the All-Knowing. However, the scholars mentioned that part of the wisdom
behind it is that camels have some sort of evil influence, envy, and a tendency to harm those who
abuse them. If a person eats their meat, they acquire some of their traits, so Wudu' is prescribed in
order to nullify this effect.

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The eighth question of Fatwa no. 18612

AG: if a person doubts whether he has performed Wudu 1 (ablution) or not, does this
nullify their Wudu"? Also if I doubt whether I have offered Zhuhr (Noon) Prayer or not,
should I offer the Zhuhr (Noon) Prayer to clear my doubts up or ignore the doubts and
do what I am certain of? If I realize that I was wrong in guessing the direction of the
Qiblah (direction faced for Prayer towards the Ka bah), should I repeat my Salah?

(Part No. 4; Page No. 122)

A: First: If a person performs Wudu' then doubts whether he becomes in a state of impurity or not,
the rule is that he is still in a state of purity as long as there is no proof that he entered the state of
impurity. They should consider what they are certain of and disregard doubts.

If the person has not performed Wudu' then doubts whether they have performed Wudu' or not, the
rule is that they have not performed Wudu' unless there is proof that makes them certain of
performing Wudu'. They should consider what they are certain of, i.e. not performing Wudu'.

The rule of Shari "ah in this regard is that certainty is not cleared up by doubts. The rule is that a
status quo continues until it is proven to be nullified.

Second : If a person doubts whether he has performed Salah (Prayer) or not, the rule is he has not
offer it until he is certain of offering it.

Third : If a person does not find anyone to tell him about the direction of the Qiblah (direction faced
for Prayer towards the Ka "bah), cannot find it on his own, and guessed it, then offered Salah, then
later on, found out that he was wrong in his guess, this person does not have to repeat Salah and his
Salah is valid, and praise be to Allah.

But if this person ignores asking people about it or finding it on his own, then finds out that he has
been wrong in his guess, his Salah (Prayer) will not be valid and he has to repeat it.

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(Part No. 4; Page No. 123)

The second question of Fatwa no. 13791

Q 2: Is it obligatory for me to perform Wudu' (ablution) after receiving money from non-
Muslim clients?

A: receiving money from non-Muslirn clients does not invalidate Wudu'.

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The third question of Fatwa no. 20831

Q 3: Does shaking hands with a non-Muslim nullify Wudu 1 (ablution)?

A: shaking hands with a non-Muslim does not nullify Wudu 1 . The Najasah (impurity) of the non-
Muslim is Hukmiyyah (ceremonial impurity without discernable characteristics) not "Ayniyyah
(ceremonial impurity with discernable character istics), and therefore your Wudu 1 does not become
invalid by shaking hands with them.

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The second question of Fatwa no. 14118

Q 2: Should a person repeat Wudu 1 (ablution) or

(Part No. 4; Page No. 124)

take a bath if a cat touches his feet?

A: if a cat touches your foot, Wudu 1 is not nullified.

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The second question of Fatwa no. 14468

Q 2: if one touches dough, does his Wudu 1 (ablution) become null and void? May Allah
reward you!

A: Touching dough does not nullify Wudu', for it is not one of the nullifiers of Wudu'. However, if
there is a piece of dough on any body part that one has to wash during Wudu' and one performs
Wudu' without removing it, Wudu 1 would be invalid.

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The second question of Fatwa No. ( 17661 )

Q 2: Is there a type of injection used by patients that may invalidate Wudu 1 (ablution)?
Is it obligatory for a patient who bleeds from the spot where he was injected

(Part No. 4; Page No. 125)

to perform Wudu 1 in order to remain in the state of ceremonial purity he was in prior to
the injection? What is the ruling if one sees blood from the injected area on one's
garment after performing Salah (Prayer)? Is it obligatory to repeat the Salah in this
case? Please respond, may Allah reward you!

A: injections do not invalidate Wudu'. Moreover, the discharge of a small amount of blood from the
area where one was injected is negligible. If one sees traces of blood on one's garment after
performing Salah having not known of it before, or having known but he forgets and remembers only
after Salah, it is not obligatory to repeat the Salah. If the blood is a small amount, it will be
pardonable regardless of whether one knows of it or not.

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The first question of Fatwa no. 18173

Q 1: When I am in a state of Wudu 1 (ablution) and enter the toilet, not to relieve myself
but just to bring items used for cleaning, would my Wudu 1 be invalidated? It should be
noted that I only enter the bathroom for a very short time. What should I do in this
case?

A: Merely entering the toilet and exiting it does not invalidate Wudu', because nothing occurs that
nullifies Wudu'. There are other matters that are known to nullify Wudu', such as urinating or
defecating, or the discharge of any impure substance emitted from the body in a relatively large
quantity.

(Part No. 4; Page No. 126)

sleeping and eating camel meat.

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The fourth question of Fatwa no. 17730

Q 4: In the early morning hours after midnight on the seventh day of Dhul-Hijjah, I
circumambulated and performed Sa i (going between Safa and Mar wah) with the
Wudu" (ablution) I performed for x Isha (Night) Prayer. Prior to Fajr (Dawn) Prayer, I
intended to renew my Wudu 1 but I could not because of the crowd. I lost my family and
did not find them except after the end of Salah, and feeling exhausted I did not renew
my Wudu" nor perform Fajr (Dawn) Prayer. Afterwards, I offered Salah without
performing Wudu 1 lest I might lose my family again. Did I nullify my Wudu 1 when I
intended to renew it? It is worth mentioning that I did not sleep, I only intended to
renew my Wudu" to offer Fajr (Dawn) Prayer. If it was nullified, is there any sin on me in
this case?

A: intending to renew Wudu' does not nullify the previous one. As long as none of the nullifiers of
Wudu 1 occurred, your Salah is valid.

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(Part No. 4; Page No. 127)

Fatwa no. 19660

Q: What is the ruling on one who performs Wudu 1 (ablution) to perform Salah (Prayer)
then washes his entire body with water? Please advise, may Allah reward you!

A: If a person performs Wudu' for Salah, then washes the entire body, there is nothing wrong in
th is, whether done for the purpose of cooling off, cleaning oneself or the like. Moreover, Wudu' is not
nullified by this matter as long as one does not touch the "Awrah (private parts of the body that must
be covered in public), i.e. the genitals and the back private parts, for the Messenger of Allah (peace
be upon him) said: He who touches his penis must perform ablution Related by the Five Compilers

of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhi, Al-Nasa'i and Ibn Majah). Al-Tirrnidhi and Ibn-
Hiban ranked it as Sahih Hadith. Al-Bukhari said: This Hadith is the most authentic narration on this
matter.

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(Part No. 4; Page No. 128)

Ghusl

The fourth question of Fatwa no. 20799

Q 4: a discharge is emitted after making Ghusl (ritual hath following major ritual
impurity), should I repeat Ghusl?

A: You have to make Istinja' (cleansing the private parts with water) and Wudu' (ablution). You do
not have to repeat Gnus!, if the discharges are emitted without having sexual thoughts or desire.

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The first question of Fatwa no. 13840

Q 1: An incident happened to me when I was still a young man; I had an uncle who was
like a father to me. He raised me very well; he was very religious and pious and I never
heard a bad word from him. This uncle died, may Allah be merciful with him, and it was my
father who conveyed to me the bad news of his death. He asked me to go along with him
to offer funeral prayer over my uncle. At this particular time, I was in a state of Janabah
(major ritual impurity) and I felt embarrassed to tell my father because I was young. I
even tried not to go with him and told him to go and I would catch up with him, but he
insisted on my

(Part No. 4; Page No. 129)

going with him. He argued that my uncle used to love and cherish me so much and that
he did a lot for my sake, and because of that I should witness the funeral. I accordingly
went with him and entered the Masjid (Mosque) in the said state, and after performing
Salah (Prayer), we brought my deceased uncle and offered him the funeral prayer then
we buried him. Ever since, my conscience still worries me, and I could not see him in my
dreams as did my mother, aunt and others although he used to love me very much and
so do I. They told me that he died while uttering my name. Your Eminence, is there a
Kaffarah (expiation) for that matter which I did in a state of recklessness and
embarrassment from my father? Please advise, may Allah guide you!

A: You were wrong in going with your father to perform funeral prayer while being Junub, and you
should ask Allah to forgive you for that matter.

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and Companions!

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Fatwa no. 14164

Q: one night, I discharged semen so I became ritually impure, then I performed Fajr
(Dawn) Prayer without taking a ceremonial bath. I did so because performing Ghusl
(ceremonial bath following major ceremonial impurity) would have delayed me from
performing Salah (Prayer) in congregation. Is the prayer I performed invalid or not? I
appreciate your guidance, may Allah reward you!

(Part No. 4; Page No. 130)

A: One of the prerequisites of the validity of Salah is ceremonial purity. Therefore, you must repeat
the Salah which you offered without being pure. Allah (Exalted be He) states: O you who believe!

When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the
elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles. If you are in
a state ofJanaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body).) You

must repent to Allah, ask His forgiveness and regret what you did.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 13992

Q 2: If a person ejaculates as a result of thinking about having sexual intercourse or
foreplay, should one perform Ghusl (ritual bath following major ritual impurity)?

A: If Maniy (sperm) is ejaculated as a result of thinking about sexual intercourse or fbrep lay, a
person has to perform Ghusl. However, if Madhy (thin white viscid fluid secreted due to sexual
thoughts or desire) is ejaculated, a person should not perform Ghusl.

(Part No. 4; Page No. 131)

In such a case, Taharah (ritual purification) is obligatory.

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The second question of Fatwa no. 14466

Q 2: Is it permissible for a married person who is in the state of major ceremonial
impurity after having relations with his wife at night to perform fajr (Dawn) Prayer
without making Ghusl (ceremonial bath following major ceremonial impurity)?

A: Salah is not valid without purification, and whoever offers Salah without purification, his Salah will
be invalid. Allah (Exalted be He) states: 0 you who believe! When you intend to offer As-Salat (the

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and Companions!

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The third question of Fatwa no. 14735

Q 3: When performing Ghusl (ceremonial hath following major ceremonial impurity);
should I only wash the genitals or the hack private parts as well?

(Part No. 4; Page No. 132)

A: When performing Gnus!, one must wash the entire body with water as well as rinse the mouth
(Madmadah) and inhale and exhale water nasally (Istinshaq). In addition, one must also fully wash
the two private parts (the front and the back).

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Fatwa no. 14504

Q: I am a 27 year old married man with four children. I suffer from the discharge of
sperm before or after urination, or after Ghusl (ritual bath following major ritual
impurity). Sometimes, while at work I think of having sexual intercourse with my wife or
kissing her and when I enter the bathroom, I see sperm discharge. I visited a physician
and he gave me medicine, which I took, but I still suffer from this condition. What is the
ruling on my Salah and Sawm (fasting)?

A: Sawrn is valid but as for Salah, if sperrn discharges due to arousal, you must perform Ghusl
(ceremonial bath) even if it is caused by merely having erotic thoughts. If it occurs without such
thoughts, it takes the same ruling of urine. It nullifies Wudu' (ablution), and consequently you must
purify yourself and perform Wudu' for Salah.

(Part No. 4; Page No. 133)

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The first question of Fatwa IMo. ( 15394 )

Q 1: i took a bath without making the intention to purify myself from Janabah (major
ceremonial impurity related to sexual discharge) as i thought i was in a state of Taharah
(ceremonial purity). After bathing, i remembered that i was in a state of Janabah before
taking the bath. Must I repeat Ghusl (ceremonial bath following major ceremonial
impurity)? Or, does the bath I took serve as purification from Janabah?

A: If you intended merely to clean or cool yourself off, you must repeat Ghusl with the intention of
purifying yourself from Janabah, as you did not make intentions in the first bath. The Prophet (peace
be upon him) stated: The reward of deeds depends upon the intentions.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15359

Q: I usually have sexual dreams, and by the time of the Adhan (call to Prayer) of Fajr
(Dawn) Prayer, I wake up to find my underpants wet [with sperm]. If I make Ghusl (ritual
bath following major ritual impurity), I will possibly catch fever and a flu, as I have
suffered from this many times. On the other hand, if I make Ghusl, I will miss

(Part No. 4; Page No. 134)

the Fajr Prayer in congregation in the Masjid. What should I do? Should I perform
Tayammum (dry ablution)? Please advise, may Allah reward you!

A: First, the basic rule is that you should perform Ghusl after a wet drearn resulting in ejaculation,
but if doing so would leave you diseased, then it will be permissible for you to perform Tayammum
which is prescribed in cases of absence or lack of water, or the inability to use it because of a
disease.

Secondly, congregational Salah (Prayer) is obligatory and performing Ghusl is a prerequisite for the
validity of Salah. Therefore, if water is present, you should perform Ghusl and not Tayammum in
order not to miss the congregational prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdorn of Saudi Arabia

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The third question of Fatwa no. 15631

Q3: A person awoke and found he was in a state of Janabah (major ritual impurity
related to sexual discharge) and could not perform Ghusl (ceremonial bath following
major ceremonial impurity), what should he do?

A: One who awakens at dawn and finds himself in a state of Janabah must perform Ghusl to offer
Salah. As for Sawm (Fasting), it is permissible for one to fast while in the state of Janabah; because
the Prophet (peace be upon him) used to perform Ghusl and fast without making up for the day he
awakened in the state of Janabah. Also a sexual dream does not nullify Sawm if it takes place during
the day; because it does not happen intentionally. But if one discharges seminal fluid, one must
perform Ghusl. If a person is in a place

(Part No. 4; Page No. 135)

where there is no water or there is water but they cannot use it due to illness, they may perform
Tayammum (dry ablution) with dust and offer Salah according to the Statement of Allah (Exalted be
He) : (and you find no water, perform Tayammum with clean earth and rub therewith your faces and

hands (Tayammum).)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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-Afify

"Abdul- "Aziz ibn "Abdullah!
ibn Baz

Kir

Stelii

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The first question of Fatwa no. 15921

Q 1: What is the ruling when waking up at Fajr (Dawn) in a state of Janabah (major ritual
impurity related to sexual discharge)? Should one fully wash the body or what should be
done, bearing in mind that we live in a Bedouin community where modern bathrooms are
not available?

A: Whoever wakes up at Dawn in a state of Janabah must bathe with water to remove the impurity
and perform Fajr prayer. Further more, the absence of modern toilets is not an excuse for not
performing Ghusl. One must take cover away from people and perform Ghusl unless the weather is
cold and there is no means to heat the water, or there is fear of becoming ill if one performs Ghusl
with

(Part No. 4; Page No. 136)

cold water. Only then should one perform Tayammum (dry ablution) with pure dust patting the hands
against dusty ground and rubbing the face and hands, then perform Salah. This is in accordance with
Allah's statement: <If you are in a state of Janaba (i.e. after a sexual discharge), purify yourselves

(bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the
call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no
water, then perform Tayammum with clean earth and rub therewith your faces and hands.) The

account of "Amr ibn A I- "As (may Allah be pleased with him) also lends support to this. He had an
erotic dream while traveling and feared using water to perform Wudu', he performed Tayammum
and led the other Sahabah (Companions of the Prophet) in Salah. Upon his return, he related his
case to the Prophet (peace be upon him) who did not object. It is authentically narrated on the
authority of "Amr ibn A I- "As that when he was sent to the battle of Dhat Al-Salasel, he said: <I

experienced an erotic dream on a cold night during the campaign of Dhat al-Salasel, and I was afraid
that if I performed Ghusl I would die, so I Performed Tayammum, then prayed Fajr with my
companions. They mentioned this to the Prophet (peace be upon him) and he said: "O "Amr, did you
lead your companions in prayer while you were junub?" I told him what had kept me from performing
Ghusl and I said: U I remembered Allah's statement And do not kill yourselves (nor kill one another).

Surely, Allah is Most Merciful to you. Accordingly, I performed Tayammum and led them in Salah.

Upon that, the Prophet (peace be upon him) smiled and did not say anything. Related by Ahmad,

Abu Dawud, and Al-Daraqutni.

(Part No. 4; Page No. 137)

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The fourth question of Fatwa no. 16025

Q 4: A man woke up after an erotic dream and went to work without performing Ghusl
(ceremonial hath) due to having to he at work early. When the time of Zhuhr (Noon)
Prayer came, a friend insisted that he went with him for offering Salah (Prayer). He
performed Wudu 1 (ceremonial ablution) and offered Salah. What is the ruling on this
Salah which he performed in a state of Janahah (major ceremonial impurity)?

A: if one has an erotic dream and discharges semen, he must perform Ghusl (ritual bath following
major ritual impurity). The Salah is invalid without bathing because of Janabah. Allah (Exalted be He)
states: (If you are in a state of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your

whole body). > .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

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The fifth question of Fatwa no. 21683

Q: Your Honor, what is the legal way to distinguish between Maniy (sperm), Wadiy (a
thick white secretion discharged after urination) and Madhy (thin white viscid fluid
secreted due to erotic thoughts or desire).

(Part No. 4; Page No. 138)

Should I perform Ghusl (ritual bath following major ritual impurity) if it is Maniy, or
Wudu 1 (ablution) if it is Madhy or Wadiy?

A: Maniy is a white thick fluid discharged from the sexual organ after which there is a warm
sensation. It is pure according to the soundest view. It is recommended that one cleans the garment
whether by washing or scratching. Ejaculation of sperm resulting from sexual intercourse or a wet
dream requires Ghusl. In the case of Maniy discharge without arousal such as sickness or cold, no
Ghusl is due but only Wudu 1 (ablution).

Madhy is a white light fluid emanating out of the penis when a person fondles one's wife or when
having erotic thoughts but without flowing and not followed by a warm sensation. Madhy is impure,
therefore, one must wash the penis and testes then perform Wudu' and sprinkle water over the spots
which were touched by it, whether on the body or the clothes.

Wadiy is a thick white fluid that appears on the penis after urination. It is impure and one must
perform Wudu 1 after such discharge.

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and Companions!

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Fatwa no. 16172

Q: Explain to me how a woman should wash her hair while performing Ghusl (ritual hath
following major ritual impurity).

(Part No. 4; Page No. 139)

Is washing all the hair Wajib (obligatory)? Is washing the entire scalp Wa jib, as I
sometimes feel pain when I wash all my head?

A: When performing Ghusl after menstruation postpartum period, or Janabah (major ceremonial
impurity related to seminal discharge),, a woman must wash all her head by pouring water over it, or
on the roots if the hair is plaited without having to undo it. It was narrated by Um Salamah that she

said : I said: O Messenger of Allah, I am a woman who has closely plaited hair on my head; should I
undo it for taking a Ghusl, after Janabah or menstruation? He (the Prophet) said: No, it is enough for
you to throw three handfuls of water on your head and then pour water over yourself, and you shall
be purified. Reported by Muslim. However, it is better to undo the plaited hair when performing

Ghusl after menstruation or postpartum period to wash it with water and Sidr (lots tree/ lotus
jujube), because of the many hadith on this matter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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-Aflfy

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"Abdullah ibn Baz

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The second question of Fatwa no. 18173

Q 2: Is it permissible to wipe my head only when I perform Ghusl (ritual bath following
major ritual impurity) as my hair is styled with a hairdryer?

It is worth mentioning that I loosen my hair to wash it all when I perform Ghusl after
menstruation.

(Part No. 4; Page No. 140)

A: A woman should wash her head when making Ghusl. She should wash all her hair. However, she
does not have to loosen her hair so as to avoid hardships. It is authentically reported in Sahih
(authentic Book of Hadith) of Muslim , on the authority of Um Salamah (may Allah be pleased with

her) who asked the Messenger of Allah, "I have braided hair, do I have to undo it every time I
perform Ghusl?" He (peace be upon him) replied, "Rather it is sufficient for you to pour water over
your head three times, then pour water all over your body, and you will be Tahir (ritually pure)."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Shaykh

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ibn Baz

rvgdom of Saudi Arabia

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The fourth question of Fatwa no. 16061

Q 4: when is it obligatory to perform Ghusl (ritual bath) of Al-Janabah (major ritual
impurity)? Does flirting with wives such as foreplay, but without penetration, and
touching without a barrier necessitate performing Ghusl or not?

A: It is necessary to perform Ghusl following major ritual impurity if Maniy (sperm/vaginal secretions
that are released on orgasm) comes out due to sexual lust or during sleep when having a sexual
dream, or due to penetration even if Maniy was not discharged. The Prophet (peace be upon him)
said , {If the two circumcised parts (i.e. male and female genitals) have been in touch with one

another [through penetration], Ghusl (ritual bath) will become obligatory. There is another Hadith in

which the Prophet (peace be upon him) said, <If a man sits between the four limbs of a woman (i.e.

takes the position of making sexual intercourse and there is penetration.

(Part No. 4; Page No. 141)

Ghusl will become obligatory even if without the discharge of sperm. Moreover, (Urn Sulaym asked

the Prophet of Allah (peace be upon him), "Is Ghusl necessary for a woman when she has a sexual
dream?" He (peace be upon him) said, "Yes, if she sees the liquid (vaginal secretion)." (Agreed

upon by Imams Al-Bukhari and Muslim). Liquid in the Hadith refers to Maniy but with regard to
foreplay if it is not accompanied with ejaculation of Maniy, it will not require Ghusl.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdullah ibn Baz

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The first question of Fatwa IMo. ( 16105 )

Q 1: I often awaken and find myself in a state of Janabah (major ritual impurity related
to sexual discharge) without having a wet dream, i.e. without seeing a woman or girl in
my dreams. Is this a case of Allah's mercy or that of Satan? Does it necessitate taking
Ghusl (ritual bath following major ritual impurity)? We hope you will explain how this can
be treated in light of the Qur'an and Sunnah.

A: Whoever awakens and finds a trace of semen must

(Part No. 4; Page No. 142)

perform Ghusl as it is due to a wet dream even, if one does not remember it. The Prophet (peace be
upon him) said: Ghusl is necessary upon seminal discharge. }<Asked by Um Sulaym (may Allah be

pleased with her). Anas ibn Malik's mother, "Verily, Allah is not shy of (telling you) the truth. Is it
necessary for a woman to take a bath after she has a wet dream (nocturnal seminal emission?)" The
Prophet (peace be upon him) replied, "Yes, if she notices a discharge." (Agreed upon by Imams Al-

Bukhari and Muslim).

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and Companions!

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Zayd

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Ghudayyan

Aflfy

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Kir

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The second question of Fatwa no. 16264

Q 2: My wife asks is it permissible to apply henna (a plant that produces a reddish-
orange dye) while in a state of Janabah (major ritual impurity related to sexual
discharge)?

A: It is permissible to apply henna while in a state of Janabah as it does not prevent the use of
henna.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Zayd

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Al-Shaykh

Ghudayyan

-Aflfy

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first, second, and third questions of Fatwa no. 16336

Q 1: Is it obligatory for a man when performing Ghusl (ritual bath following major ritual
impurity) after a wet dream to do it in order from the head to toe, or is it enough to pour
water over the whole body? Is it necessary to rub his body?

(Part No. 4; Page No. 143)

A 1: it is recommended when performing Ghusl to purify oneself from Janabah (major ritual impurity
related to sexual discharge) due to a wet dream, or otherwise, to perform Istinja 1 (washing the
private parts with water after urination or defecation) first, perform Wudu 1 , wash and pour water
over one's head, and then pour water over the rest of the body three times. Pouring water over the
entire body once is obligatory. If one has the intention to perform Ghusl and Wudu' together and
makes sure that the water reaches every part of the body, it is sufficient and Wudu 1 is incorporated in
the Ghusl.

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Q 2: After I perform Ghusl (ritual bath following major ritual impurity), my penis
discharges a drop or two; is it Wajib (obligatory) in this case that I perform Ghusl again
or it is sufficient that I wash my penis and make Wudu'?

A: If a person makes Ghusl then his penis discharges something, he has to make Istinja' (cleansing
the private parts with water after urination or defecation) then Wudu' (ablution) but he does not have
to remake Ghusl. The same applies even if it is only a little discharge as it nullifies Wudu'.

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Zayd

Fawzan

Al-Shaykh

Ghudayyan

-Afify

"Abdullah ibn Baz

rvgdom of Saudi Arabia

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Q 3: While performing Ghusl (ritual bath), I sometimes repeat it again, thinking that I did
not wash some part of my body. What is the opinion of Your Eminence?

A: If a person doubts during Ghusl that they have missed some part of their body, they should
remove this doubt and pour water all over the body, unless it is an obsession. However, if this doubt
is after finishing Ghusl, it should be disregarded.

(Part No. 4; Page No. 144)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16545

Q: What should a person do when he wakes up in the morning to find that he is in a state
of Janahah (major ritual impurity related to sexual discharge)? Is it permissible for him to
wear clean clothes before performing Ghusl (ritual bath following major ritual impurity)?
Support your answer with the necessary proofs please.

A: If a person wakes up in the morning to find that he is in a state of Janabah i.e. he had a sexual
drearn and discharged Maniy (sperrn secretions that are released on orgasm) while he was sleeping,
it will be Wajib (obligatory) on him to make Ghusl. On the other hand, it is permissible for such a
person to put on clean clothes before making Ghusl for Janabah is not a material Najasah (ritual
impurity); it is only an immaterial one. Moreover, Maniy is Tahir (ritually pure), notNajis (ritjually
impure). However, it is Mustahab (desirable) to remove such Maniy by washing it if it is wet or
rubbing it if it is dry for it is authentically reported that this was the way "Aishah (may Allah be
pleased with her) would clean the clothes of the Prophet (peace be upon him).

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Fatwa no. 16577

Q: i woke up several times while in a state of Janabah (major ritual impurity related to
sexual discharge ), to find that the time of prayer was about to expire.

(Part No. 4; Page No. 145)

Should I have performed Tayammum (dry ablution) in order not to miss the
congregational prayer, or should I perform Ghusl (ritual bath following major ritual
impurity) even if the due time was missed?

A: You must perform Ghusl if you want to perform Salah, for Allah (Exalted be He) states: <0 you

who believe! When you intend to offer As-Salat (the prayer), wash your faces until His statement:

• If you are in a state of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole

body). )There fore, you have to perform Ghusl even if it causes you to miss the due time of prayer,

for you are excused for that. Indeed, Taharah (ceremonial purification) is a prerequisite for the
validity of Salah. The Prophet (peace be upon him) stated: "Allah does not accept the prayer of any

of you if he invalidates his ablution until he performs ablution (anew). JJ >

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The first question of Fatwa no. 16444

Q 1: how can a woman wash her hair during Ghusl (ritual bath following major ritual
impurity)? I have continuous pain in my head and coldness worsens it. Can I wipe over
my hair without letting the water into the scalp? Please advise.

A: A woman should wash her hair and the rest of her body in Gnus!, whether after Janabah (major
ritual impurity related to sexual discharge), menstruation or postpartum period. If washing her hair
causes harm

(Part No. 4; Page No. 146)

to her health, pain, or the doctor recommended her not to wash it, she should perform Tayammum
(dry ablution) with dust. It is not permissible to wipe over it unless it is covered with a bandage due
to an illness. In this case she can wipe over it, and it suffices for Tayammum.

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The second question of Fatwa no. 16524

Q 1: A young man who studies in Abha says that on Monday, he slept during the
afternoon and had a sexual dream. He woke up and wanted to perform Ghusl (ritual bath
following major ritual impurity) but could not because of the cold weather and cold
water. He washed his private parts and offered Maghrib (sunset) Prayer then performed
Wudu" (ablution) to offer ^Isha" (Night) Prayer and offered the obligatory Prayers on
Tuesday without performing Ghusl because the weather was still cold and because his
body could not stand the cold water. After that he went to his family where the weather
was hot then offered x Asr (Afternoon) Prayer there but also before he performed Ghusl.
After that he performed Ghusl and offered Maghrib (Sunset) Prayer.

A: You have to repeat the Prayers you offered before performing Ghusl and seek Allah's Forgiveness
for your past negligence.

(Part No. 4; Page No. 147)

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Fatwa no. 17067

Q: After taking Ghusl (full ritual bath), I wash my private parts then I wash my hand and
perform Wudu 1 (ablution) for Salah (Salah). Later and after about five minutes, I feel
that something else is discharged from me; what should I do in this case? What is the
ruling if something comes out from the private parts after performing Ghusl and I do not
wash it believing that it is part of Waswasah (insinuating thoughts from Satan). After
finishing the Salah, I wash it because of the frequent insinuations that I have. Should I
just perform Istinja 1 (cleansing the private parts with water after urination or
defecation) in this condition or repeat Ghusl?

A: The secretion that comes out after having performed Janabah Ghusl (full ritual bath to cleanse of
sexual discharge) does not affect the validity of the Ghusl. However, you have to clean yourself by
performing Istinja' and then Wudu' (ablution) when needed for an act that necessitates having it
such as offering Salah and reciting the Qur'an from the Mus-haf (Qur'an, the Book) if the secretion is
ascertained. But if the secretion is just insinuations, do not give it much attention. If the secretion is
Maniy (sperm/vaginal secretions that are released on orgasm) due to frequent lust, you must
perform Ghusl.

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The third question of Fatwa no. 16012

Q 3: Should a person perform Ghusl (ritual hath following major ritual impurity) if he feels
Maniy (spermatic fluid) that is not discharged? If blood is unintentionally exuded out of
the nose of a fasting person while wiping it, should he make up for this day?

A: Scholars held different opinions with regard to the obligation of performing Ghusl in case a person
feels Maniy that is not discharged upon having a desire. However, a person should not perform
Ghusl, except if the Maniy is discharged for the Prophet (peace be upon him) said, "If the water
gushes out, then perform Ghusl. JJ (Related by Ahmad). On the other hand, Sawm (fasting) is not
nullified when blood is unintentionally exuded out of the nose of a fasting person while wiping it, as
the blood is unintentionally emitted.

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The first question of Fatwa no. 16855

Q 1:1 woke up to perform the Fajr (Dawn) Prayer, but I found myself Junub (in a state of
major ritual impurity). I am not married, and I live with my family. I was embarrassed to
perform Ghusl (ritual bath following major ritual impurity) in the early morning, as the
house is very small, so I performed Tayammum (dry ablution) and I led my family in
congregational Salah (Prayer). What is the ruling on

(Part No. 4; Page No. 149)

my Salah and theirs?

A: It is not permissible for a Muslim to offer Salah while they are Junub, whether by a sexual dream
or any other way, until they perform Ghusl, according to Allah's saying, If you are in a state of

Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body).) It is not

permissible to perform Tayammum if there is water. Embarrassment is not an excuse that allows
Tayammum. The fact that you led people in Salah while you are Junub is a great mistake. Your Salah
is invalid, as you offered it while knowing you are notTahir (ritually pure). You should perform
Tawbah (repentance to Allah) and repeat this Salah. As for the Ma'rnurns (people being led by an
Imam in Prayer), if they knew this fact only after Salah, their Salah will be valid.

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The first question of Fatwa no. 16953

Q 1: is it permissible for the Junub (in a state of major ceremonial impurity) to offer
Sujud-ul-Tilawah (Prostration of Recitation)? Is one who does not recite the Qur'an in
other than Salah (Prayer) sinful?

A: It is impermissible for the Junub to recite the Qur'an until Ghusl is performed. It is narrated on the
authority of "AM (may Allah be pleased with hirn), that he said. The Prophet (peace be upon him)

was never kept from reciting the Qur'an
(Part No. 4; Page No. 150)

except for Janabah (major ceremonial impurity). Related by Ahmad and Ahl-ul-Sunan (authors of

Hadith compilations classified by jurisprudential themes) and its Sanad (chain of narrators) is good.
According to another wording, The Prophet (peace be upon him) used to recite the Qur'an to us as

long as he was not in a state of Janabah.)

And the one who does not recite the Qur'an in other than the Salah is not sinful.

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Fatwa no. 17301

Q 1: There is a woman who experiences pain in the head whenever she washes her hair
during Ghusl (ritual hath following major ritual impurity), especially that her hair is very
thick, is her Ghusl complete if it is done with the exception of the head?

A: A person who is Junub (in a state of major ritual impurity) should wash their whole body to
achieve Taharah (ritual purity). If there is part of the body that is harmed by water, and it is covered
by a bandage or so, they can wipe over the bandage. If it is not covered by a bandage, they should
perform Tayammum (dry ablution).

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Q 2: While I was performing Ghusl (ritual bath following major ritual impurity) in the
middle or at the end of it, I accidentally touched the ^Awrah (private parts of the body
that must be covered in public). What should I do in such a case? Should I repeat the
Ghusl, or complete it and just repeat the Wudu 1 (ablution)?

(Part No. 4; Page No. 151)

A: Anyone who touches his private parts while making Ghusl, should offer Wudu' after finishing
Ghusl.

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Fatwa no. 17344

Q: My problem is that i discharge Maniy (vaginal secretions that are released on orgasm)
five or six times a day, and i perform Ghusl (ritual bath following major ritual impurity)
twice a day, so that i offer two Salahs (Prayers) with the same Wudu' (ablution).
However, i heard that my Salah is invalid. I had a severe cold that lasted for four
months, and I still suffer from it. I do not know whether I should perform Ghusl for every
Salah or only every morning?

A: If Maniy is ejaculated with lust you should perform Ghusl for every time it happens, and Salah will
be invalid without Ghusl in this case. However, if it is not ejaculated with lust, it necessitates
Istinja 1 (cleansing the private parts with water) and Wudu' only, according to the saying of the
Prophet (peace be upon him), <If you jet the Maniy, you should perform Ghusl; but if it only flows,

you do not have to perform Ghusl. (Related by Ahmad). Its origin is mentioned in the Two Sahih

(authentic) Books of Hadith (i.e. Al-Bukhari and Muslim). However, if Maniy is ejaculated from a
sleeping person, they should perform Ghusl anyway.

(Part No. 4; Page No. 152)

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The second question of Fatwa no. 17618

Q 2: is it permissible for a person who is Junub (in a state of major ritual impurity) to
recite the Qur'an even if to himself?

A: It is not permissible for a Junub person to recite the Qur'an until he ends the state of Janabah;
because nothing prevented the Prophet (peace be upon hirn) from reciting the Qur'an except for
Janabah (major ritual impurity related to sexual discharge).

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The second question of Fatwa no. 17713

Q 2: Sometimes, i perform Ghusl (ritual bath following major ritual impurity), but in the
morning i find some discharge. Should I perform Ghusl again?

A: Any vaginal secretion nullifies Wudu' (ablution). Thus, you are obligated to perform
Istinja 1 (washing the private parts with water) and then perform Wudu'. You do not have to perform
Ghusl again, because what necessitates Ghusl is Maniy (sperm that is released on orgasm) if it is
discharged with passion.

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(Part No. 4; Page No. 153)

The third question of Fatwa no. 17762

Q 3: while having a wet dream, a man began to ejaculate when he awakened and tried to
hold it back. After half an hour or less, he got up. What is the legal ruling in this regard?

A: If the casa is as mentioned, he must perform Ghusl (ritual bath following major ritual impurity),
for the semen had already come out. Indeed, stopping the remaining amount has no affect on the
legal ruling.

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The first question of Fatwa no. 17115

Ql: If one is junub (in a state of major ceremonial impurity) on Friday then performs
Ghusl (ritual bath following major ritual impurity) to end the state of janabah (major
ritual impurity related to sexual discharge), should one perform the Ghusl for Friday
Prayer as well? If one must perform Ghusl twice, should one do it with one or two
intentions or should he combine the two? Should there be an interval between the two
Ghusl, that is, should one dry off after the first Ghusl then begin the second Ghusl?

A: Ghusl (bath following major ceremonial impurity) is sufficient for Ghusl for Friday Prayer because
Ghusl for Friday Prayer is meant to clean and remove the bad odors of the body and this purpose is
achieved through Ghusl (bath following major ceremonial impurity). However } it is permissible to
combine the two intentions for greater reward.

(Part No. 4; Page No. 154)

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The fourth question of Fatwa no. 18414

Q 4: What is meant by Ihtilam (sexual dream)? Do only married women experience it?

A: Both men and women can experience Ihtilam at any age. It is one of the signs of puberty. If a
woman experiences Ihtilam by ejaculating Maniy (vaginal secretions that are released on orgasm),
she should perform Ghusl (full ritual bath) following major ritual impurity. It was authentically
reported from "Aishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon

him) was asked about a man who notices wet discharge but does not remember that he has
experienced Ihtilam, so he said that he should perform Ghusl. When he was asked about a man who
remembers to have experienced Ihtilam but does not notice wet discharge, he said that he does not
have to perform Ghusl. Um Sulaym said, 'O, Messenger of Allah! Does a woman have to perform
Ghusl if she experiences the same?' He said, 'Yes, if she sees the wet discharge (i.e. Maniy), for
women are counterparts of men.' (Related by the Five Compilers of Hadith [Imams Ahmad, Abu

Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah] except Al-Nasa'y) It was also mentioned in the Two
Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Um Salamah (may

Allah be pleased with her) thatUm Sulaym said, '0, Messenger of Allah! Allah is not shy of (telling
you) the truth. Does a woman have to perform Ghusl if she experiences Ihtilam? 1

(Part No. 4; Page No. 155)

He said, 'Yes, if she sees wet discharge.')

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Fatwa no. 18403

Q 1: A person intended to observe voluntary Sawm on Thursday, for example, he slept
after having Suhur (pre-dawn meal before the Fast), but on the next day he found
himself in a state of Janabah (major ritual impurity related to sexual discharge) and did
not find water at home. There was water in the Masjid (mosque) which was nine
kilometers away. This long distance presented no problem; the problem was his fear that
his father might need him during the period he took to go to the Masjid and ask him
where he was, why he went there, and might even prevent him from going. He, thus, did
not perform Ghusl (ritual bath following major ritual impurity) that night and did not
observe Salah (Prayer) for a whole day. On the next day, he performed Ghusl without his
father's knowledge and made up for the Salah he missed the day before. Is his Sawm
valid or not?

A: Anyone in a state of Janabah must perform Ghusl. It is not lawful to delay Ghusl until after the
prescribed time of Salah elapses. The possibility that his father might scold him was not an excuse

(Part No. 4; Page No. 156)

for delaying Ghusl as long as he was able to use water. His Sawm, on the other hand, is valid, but he
is a sinner for delaying Salah beyond its prescribed time. He should make Tawbah (repentance to
Allah) and ask Allah's Forgiveness for what he did.

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Q 2: A person used to recite the Qur'an daily from Al-Mus-haf. One night he found himself
Junub (in a state of major ritual impurity) and he feared that his father, as in the first
question, would know if he were to perform Ghusl (ritual bath following major ritual
impurity). Is he to blame for touching the Book of Allah? What is the Kaffarah (expiation)
for this, bearing in mind that he never missed a day without reciting Qur'an unless there
was no water?

A: it is not permissible for the Junub to touch the Qur'an or to recite it until he performs Ghusl. He
who touches or recites it while being Junub should perform Istighfar (seeking forgiveness from Allah)
and Tawbah (repentance to Allah).

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The second question of Fatwa no. 18452

Q 2: is Ghusl (ritual bath following major ritual impurity) for having a sexual dream the
same as Ghusl for Janabah (major ritual impurity related to sexual discharge)?

A: Yes , Ghusl for having a sexual dream is the same as Ghusl for Janabah i.e. after having sexual
intercourse. Consequently, Rukns (integrals) and Sunan (supererogatory acts of worship following
the example of the Prophet) of Ghusl are the same in both cases when Maniy (sperm secretions that
are released on orgasm) is discharged.

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Al-

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The second question of Fatwa no. 18641

Q 2: A person may wake up and find Maniy (sperm/ vaginal secretions that are released
on orgasm) on their underwear, but they are not certain whether they had a wet dream
or not. Should they complete their Sawm (Fast)?

A: If a person finds traces of Maniy on their clothing, they are obligated to perform Ghusl (ritual bath
following major ritual impurity) even if they do not remember whether they had a wet dream or not.
This is based on the Hadith reported by Um Salamah (may Allah be pleased with her), who said: <

Um Sulaym (may Allah be pleased with her) said: O Messenger of Allah! Verily, Allah does not feel
shy to tell the truth. If a woman has a wet dream, is she obligated to perform Ghusl? He replied: Yes,
if she notices discharge. (Agreed upon by Al-Bukhari and Muslim). Thus, the Prophet (peace be

upon him) made noticing traces of discharge, that is Maniy, a condition necessitating Ghusl.
Accordingly, one should continue their Sawm and it will be valid.

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The sixth question of Fatwa no. 19773

Q 6: What should a soldier do if he has a wet dream and then goes directly to an
accident scene just before the Fajr (Dawn) Prayer and fears lest the time of the Fajr
should pass?

A 6: Whoever has Janabah (major ceremonial impurity related to seminal discharge) due to a wet
dream or the like is not permitted to offer Salah (Prayer) except after Ghusl (ceremonial bath
following major ceremonial impurity) even if he fears that the due time should expire.

(Part No. 4; Page No. 158)

This is true if water is available for him and he can use it. Allah (Exalted be He) states: If you are in
a state of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). If water
is not available or he cannot use it, he should perform Tayammum (dry ablution) and offer Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 19952

Q 1: what are the cases which make it obligatory on a woman to perform Ghusl (ritual
bath following major ritual impurity)?

A: A woman should perform Ghusl after sexual intercourse with her husband, even if without
ejaculation; the mere penetration necessitates Ghusl. Likewise, Ghusl is due following a sexual dream
accompanied with the discharge of Maniy (sperm/vaginal secretions that are released on orgasm) or
the end of menstrual or postpartum bleeding.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19930

Q 1: how do we perform Ghusl (ritual hath following major ritual impurity)? Is there a
Hadith about a special Salah (Prayer) after Ghusl?

(Part No. 4; Page No. 159)

A: First, Ghusl is performed in two ways: complete and sufficient. The complete form includes the
obligations and the desirable things, which is the way that the Prophet (peace be upon him)
performed it. A person should intend to remove Janabah (major ritual impurity related to sexual
discharge), say "In the Name of Allah", wash their hands thrice, and then wash their private parts
with the left hand and clean the left hand with dust, water and soap, or any other detergent. Then,
they should perform Wudu 1 (ablution), wash their hair with water, pour water three times over their
head, starting with the right side of the body and then the leftside, and then pour water over the
whole body.

The sufficient form includes the intention to remove Janabah then mentioning the Name of Allah,
making Madmadah (rinsing the mouth) and Istinshaq (inhaling and exhaling water nasally), and then
pouring water over the whole body.

Second, there is no special Salah after Ghusl, as no such Salah was authentically reported from the
Prophet (peace be upon him). As for offering two Rak"ahs (units of Prayer) after Wudu', this was
authentically reported from the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The twelfth question of Fatwa no. 18612

Q 12: is the Wudu 1 (ablution) included in Ghusl (ceremonial bath following major
ceremonial impurity) sufficient to perform Salah (Prayer)?

(Part No. 4; Page No. 160)

Does Salah become Batil (null and void) if the toes are turned up during prostration?

A: Firstly j if one performs Ghusl intending to purify oneself from the major ceremonial impurity the
major as well as the minor ceremonial impurities are lifted together as the minor ceremonial impurity
is incorporated in the major one. As to whether Wudu' done during Ghusl is sufficient to perform
Salah or not, it is definitely acceptable, because he performs Wudu' during his Ghusl.

Secondly, the toes are of the seven bodily parts specified in the narration by Ibn "Abbas (may Allah
be pleased with them) who said that Allah's Messenger (peace be upon him) stated, I have been

ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the
Prophet (peace be upon him) pointed towards his nose, both hands, both knees, and the toes of the
feet. (Agreed upon by Al-Bukhari and Muslim).

Accordingly, if one's toes are turned up intentionally during prostration, the Salah becomes Batil. If
done forgetfully, the Raka "h in which they were turned up should be made up along with Sujud-ul-
Sahw (Prostration of Forgetfolness) whether the person is an Imam or performs Salah individually.
As for the Ma 'mum (a person being led by an Imam in Prayer) other than the latecomers, he should
make up for it after the Imam pronounces Taslim (salutation of peace ending the Prayer) and no
Sujud-ul-Sahw is required. As for the latecomer, he is required to make up for it and perform Sujud-
ul-Sahw.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 161)

The third question of Fatwa no. 20321

Q 3: What should I do when I wake up and find traces of Maniy (spermatic fluid) on my
clothes; should I perform Ghusl (ritual hath following major ritual impurity) and wash my
clothes or only rub its traces after they are dry?

A: You must perform Ghusl. According to the authentic Sunnah, it is recommended to wash your
clothes although it is sufficient to scrape the traces of Maniy off. However, washing the clothes is
better and cleaner.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20353

Q 2: If someone becomes in a state of Janabah (major ritual impurity related to sexual
discharge) at night; will it be permissible for him to delay performing Ghusl (ritual bath
following major ritual impurity) until dawn?

A: If someone becomes in a state of Janabah at night it will be permissible for him to sleep without
performing Ghusl until the time of Fajr (pawn) Prayer is due. The Salah (Prayer) will not be valid
until major and minor ritual impurities are removed. However, it is an act of Sunnah to perform
Wudu' (ablution) before sleeping to lighten the state of major Janabah. "Aishah (may Allah be
pleased with her) said that Whenever the Messenger of Allah wanted to sleep while in a state of

Janabah, he would wash his penis and perform Wudu'

(Part No. 4; Page No. 162)

as that performed for Salah.) (Agreed upon by Al-Bukhari and Muslim). It is also related by Al-

Bukhari and Muslim on the authority of Ibn "Urnar (may Allah be pleased with them both) that

"Umar ibn Al-Khattab asked the Prophet (peace be upon him) saying, "Is one of us permitted to sleep
in a state of Janabah?" He (the Prophet) said, "Yes, after performing Wudu 1 .") But if one makes Ghusl

before sleeping, this is preferable to be in a state of perfect Taharah (ritual purification).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20514

Q 1: what is the ruling on the following three cases: a man having discharge of Maniy
(sperm) with desire, and another having discharge of Maniy without desire, and the third
having desire without discharging Maniy?

Who among these should perform Ghusl (ritual hath following major ritual impurity)?

A: The first person should perform Ghusl while the second should perform Istinja 1 (cleansing the
private parts with water) and Wudu' only. On the other hand, the third person

(Part No. 4; Page No. 163)

does not have to perform Ghusl or Wudu' as nothing was discharged from him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20628

Q 3: A man had a sexual dream and suddenly woke up thinking that he did not discharge
semen. Then he made Wudu" (ablution) and performed Fajr (Dawn) Prayer. At the time of
Zhuhr (Afternoon) Prayer, he found a drop of semen on his clothes. What should he do in
this case? Is he obliged to make up for Fajr (Dawn) Prayer and if so how can he make up
for it?

A: anyone who wakes up and finds his clothes wet and is sure that this is because of Maniy (semen),
he has to perform Ghusl (ritual bath following major ritual impurity). However, if he does not see the
traces of Maniy until after performing Salah, then he has to perform Ghusl and repeat the Salah
which he offered before making Ghusl. Likewise, if he is not sure that this drop is seminal discharge,
then there will be nothing due on him and his Salah will be valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20770

Q 4: should I perform Wudu 1 (ablution) after Ghusl (ceremonial bath following major
ceremonial impurity)?

(Part No. 4; Page No. 164)

Sometimes during Ghusl or when I put on my clothes, it happens that I touch my private
parts? Should I perform Wudu 1 again in such cases?

A: It is an act of Sunnah for the Junub to perform Wudu 1 first then offer Ghusl, as this was the
manner of the Prophet (peace be upon him). If one intends to remove the major and minor
ceremonial impurity by washing the whole body, it is sufficient, as the Prophet (peace be upon him)
stated, <The reward of deeds depends upon the intentions and every person will get the reward

according to what he has intended. If however Wudu 1 was not performed before Ghusl and one

does not intend to perform Wudu 1 while performing Ghusl, then he will have to offer Wudu' after
Ghusl. The same applies in the case of touching the genitals during Ghusl, in which case he should
repeat the Wudu' invalidated by touching the genitals.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20830

Q 2: sometimes drops of semi-seminal fluid come out during performing Wudu' (ablution).
Am I obliged to perform Ghusl (ritual bath following major ritual impurity) in this case? Or
is it sufficient to perform Wudu 1 (ablution), bearing in mind that this discharge is not
preceded with intercourse or kissing of the wife?

A: If this is a seminal discharge, you have to perform Wudu', because it is not strongly flowing or
coming out as a result of lustful desire such as kissing, looking or thinking about intercourse or having
sexual intercourse.

(Part No. 4; Page No. 165)

Therefore, Ghusl is not obligatory in this state.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20867

Q 1: Once, while I was in the desert, i woke up to perform Fajr (Dawn) Prayer and made
Wudu 1 (ablution) and offered Salah. Then, one hour before the time of Zhuhr (Noon)
Prayer, i discerned that i had a sexual dream the previous night, but there was no water
at that time. Accordingly, I made Tayammum (dry ablution) and repeated Fajr Prayer. It
is worth mentioning here that I knew that water will be available after Zhuhr (Noon)
Prayer. When water became available, I performed Wudu 1 but not Ghusl (ritual bath
following major ritual impurity) out of my ignorance and I performed Zhuhr (Noon) and
x Asr (Afternoon) Prayers. Is there any sin on me? May Allah bless you! It should be
mentioned that I do not know when I performed the first Ghusl after that event. May
Allah reward you with the best!

A: Your Wudu 1 for the Fajr, Zhuhr and "Asr Prayers does not suffice you as far as removing the
major impurity is concerned. It does not make the prayer valid even if you did not know that you
were Junub when you were performing Wudu' because you later discerned that you performed your
prayer without being ritually pure. It is well known that Janabah is only removed by making Ghusl or
Tayammum in case of absence of water or the inability to use it. Likewise, the same ruling applies to
your Tayammum to repeat Fajr Prayer one hour before the time of Zhuhr and after you knew that

(Part No. 4; Page No. 166)

you had a sexual dream and that water will be available after the Zhuhr Prayer. It does not suffice
you in this state or remove the state of Janabah. Further more, the time of Fajr Prayer was over, and
you are entitled to offer it at the time you remembered that you had a sexual dream. There is
nothing wrong with delaying offering Fajr Prayer a little for the sake of making Ghusl to be in a state
of perfect Taharah (ritual purification). Therefore, you have to repeat Fajr, Zhuhr, and "Asr Prayers
after being ritually pure from the major and minor impurity. As for the Prayers you performed
afterwards and before making Ghusl which you can not remember their number, it is preferable for
you to repeat the prayers you think you offered while being Junub after performing Wudu' or making
Ghusl if you were Junub, for you are excused due to your ignorance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth section of the first question of Fatwa no. 21672

Q: It is stated in the book Kashf-ul-Ghummah (Removing Distress) that the Prophet
(peace be upon him) used to perform Salah (Prayer) wearing the garment which he
sometimes wore while having intercourse or sweating in it. He used to scrub the traces
of Maniy (sperm) that he might discern on his garment, then would offer Salah in this
garment. At other times, he (peace be upon him) would wash it with water then go out
to perform Salah in it.

(Part No. 4; Page No. 167)

A: It is related on the authority of Mu "awiyah (may Allah be pleased with him) that he said: I asked
Um Habibah whether the Prophet (peace be upon him) offered Salah wearing the same garment
which he wore during intercourse. She said, "Yes, if it had no traces of impurity." Related by Imam
Ahmad, Abu Dawud, Al-Nasa'y and Ibn Majah.

It is also authentically narrated on the authority of "Aishah (may Allah be pleased with her) that she
said, <The Messenger of Allah (peace be upon him) used to wash the Maniy, and then go out for

Salah in that very garment and I saw the mark of washing on it. Related by Al-Bukhari and Muslim.

Muslim also narrated from her, I used to thoroughly rub it (sperm) off the garment of the

Messenger of Allah (peace be upon him), then he would pray in it. According to another narration by

Mus I i m : I would scrub it [sperm] off his garment with my nail when it had become dry. Hence, the

rulings designated by these Hadith are correct concerning the purity of Maniy, and that there is no
harm if its traces remain on the garment when offering Salah, but it is preferable to wash it if it is
wet or scrub it if it is dry. Praise be to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 168)

The fourth question of Fatwa no. 19898

Q 4: a man woke up to find himself Junub (ceremonially impure) and the time for Fajr
(Dawn) Prayer was about to expire. What should he have done?

A: Whoever wakes up in a state of Janabah (major ceremonial impurity related to seminal
discharge), must perform Ghusl even if it means he will miss offering prayer on time. After
performing Ghusl, one can offer Salah even if its due time is over, as one is excused based on the
Prophet's statement, If a person misses a Salah because they sleep or forget, they should offer it

when they re member, as there is no other Kaffarah (expiation) for it. He (peace be upon him) then
recited Allah's saying, and perform As-Salat (Iqamat-as-Salat) for My Remembrance.} > (Agreed

upon by Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19281

Q 2: my wife has vaginal discharges from time to time, must she perform Ghusl whenever
she has such discharges?

A: A woman has to only perform Wudu' (ablution) when discharges come out from her vagina and
she does not need to perform Ghusl (ritual bath following major ritual impurity) provided that she is
not in the time of her menses.

(Part No. 4; Page No. 169)

as such discharges are regarded as a minor ritual impurity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 170)

Tayammum

Fatwa no. 20615

Q: I have been afflicted with allergy lately, which caused me asthma. I have undergone
several medical diagnoses by general practitioners and specialists, but I have not gotten
better. This led me to travel to the city of Blida, located near Algiers to visit a medical
specialist there. Through the medical examinations, it was found that I am afflicted with
allergies. The physician treating me gave me some advice to avoid the allergy being
aggravated. Among the guidelines offered by my physician is that I have to avoid using
water in Ghusl (ritual bath following major ritual impurity) after intercourse. He advised
me to resort to Tayammum (dry ablution) instead of Ghusl. Thus, I would be grateful if
you could tell me how to perform Tayammum after intercourse. May Allah guide you to
what is good for you!

A: If the reality is as you have mentioned that the use of water for Ghusl after intercourse and other
major ritual impurities may do you harm, you should perform Tayammum with pure earth. If the use
of water harms some parts of your body, you should wash the sound parts with water and perform
Tayammum for the other parts of the body. As for the way you can perform Tayammum, you should
have the intention to perform Tayammum, then mention the Name of Allah and strike pure earth with
your hands to then rub your face with the inner surface of your fingers and the back of your hands
with the inner surface of your hands.

(Part No. 4; Page No. 171)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18411

Q 1: If the time of Zhuhr (Noon) Prayer is due when I am in a place where there is no
water, will it he permissible for me to perform tayammum (dry ablution) and perform
Zhuhr Prayer at its due time though I am sure that water will be available at the time of
* Asr (Afternoon) Prayer, or do I have to postpone the performance of Zhuhr Prayer to
the time of ^Asr Prayer. Give us the ruling on this question, may Allah bless you for it!

A: If the time of Zhuhr Prayer is due and you are in your homeland and there is no water, you should
perform Tayammum and pray. Moreover, you should not miss the time of the prayer to wait for
water, as Allah (Exalted be He) says, and you find no water, perform Tayammum Also, performing

the prayer at its due time is given priority over waiting for water to perform Wudu' (ablution).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18356

Q 2: All praise be to Allah Alone! May peace and blessings be upon the Last Prophet!
(Part No. 4; Page No. 172)
To proceed;

The Permanent Committee for Scholarly Research and Ifta" have reviewed what was
raised to His Eminence the General Mufti from His Eminence the Chairman of the
Committee for the Propagation of Virtue and the Prevention of Vice (CPVPV) in Jeddah,
referred to the Committee from the Secretariat General of the Council of Senior Scholars
with the number (5382), dated on 12/11/1416 A.H., in which the questioner imposes the
following question:

on journeys young people take some water for drinking. Such water may be more than
they need for drinking. Is it permissible for them to perform Tayammum (dry ablution)? If
they find no water, do they have to search for water in the surrounding areas or send
one of them to a neighboring town to bring some water though such practice entails
some hardships? Or is it permissible for them to perform Tayammum?

A: If the water is far away from them and the water they have is not enough for their drinking and
Wudu' (ablution), they can perform Tayarnrnurn and use the water they have for drinking. Allah
knows best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18419

Q 4: what is the ruling on performing Tayammum (dry ablution) on a sheet or on stones?

(Part No. 4; Page No. 173)

A: A person can perform Tayarnrnurn by striking anything which has pure dust with their hands. If a
sheet or a stone has pure dust, it will be valid for a Muslim to perform Tayammum on it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16356

Q 2: I spent a night in the house of a friend of mine who works as an Imam in a mosque.
He awakened me to offer Fajr (Dawn) Prayer after the Adhan (call to Prayer). The time
for Iqamah (call to start Prayer) was due and people were waiting for the Imam to lead
them in the Prayer. I was Junuh (in a state of major ritual impurity). It was not possible
for him to leave me alone in his house with his wife as it is prohibited to have Khulwah
(being in privacy with a member of the opposite sex) with his wife. Also, there was not
enough time to wait for me until I performed Ghusl (ritual bath following major ritual
impurity); so we went together to the mosque. Out of my shyness I could not tell him
that I was Junub, so I performed Tayammum (dry ablution) out of his sight and offered
Fajr Prayer with the congregation. Before Zhuhr (Noon) Prayer, I performed Ghusl. This
happened several days ago. Is what I did legally valid? If it is not legally valid, what
should I do now?

A: offering Fajr Prayer after Tayarnrnurn despite the availability of water is invalid. You have to
repeat that Fajr Prayer. Also, your shyness of your friend in that situation is not a legally favorable
shyness.

(Part No. 4; Page No. 174)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17628

Q 3: a friend of mine suffers from rheumatism. When he offers Salah he uses hot water
and when he prays at work he performs Tayammum (dry ablution) due to the
unavailability of hot water there; is the Salah he performs with Tayammum valid?

A: It is not permissible for your friend to offer Salah with Tayammum at work, as he can easily get
hot water by returning home or by any other means.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Shaykh

Ghudayyan

ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The second question of Fatwa no. 17575

Q 2: There is a school in which one thousand and two hundred students are enlisted. In
this school there is a big tank which provides the school with water the whole school
year, but those responsible for the tank lock the tank under the pretext that water will
run out if students perform Wudu" (ablution) from the water of the tank. When the time
of Zhuhr (noon) Prayer is due, the students perform Tayammum (dry ablution) and offer
Salah on the roof of the tank. Is the Salah performed by those students for the past
eight months valid or

(Part No. 4; Page No. 175)

what should they do? Give us the ruling on this question, may Allah bless you for it!

A: The Salah performed by those students through Tayarnrnurn is not valid, as water is available in
the place where they live, it is worth mentioning that Tayammum is permissible in the absence of
water or when a person is unable to use it. If such students are prevented from using the water in
the tank, they can easily get water from any other place in the town where they live.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15835

Q 1: Is performing Tayammum (dry ablution) not to miss the time of prayer permissible?
Does performing Tayammum with no excuse invalidate Wudu 1 (ablution)? Is the Prayer
performed through Tayammum with no excuse valid?

A: If water is available, it must be used for purification even if a person fears missing the Prayer
time. It is not permissible to perform Tayammum except when there is a legal excuse because of
which a person is unable to use water such as an illness or fear of thirst. This is because Allah
permits Tayammum only when water is unavailable or when a person is unable to use water. If a
person performs Tayammum when water is available and there is no legal excuse for doing so, his
Prayer will be invalid due to him missing one of the conditions of the validity of Prayer, which is
Taharah (ritual purification).

(Part No. 4; Page No. 176)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14088

Q: i found myself in a state of legal impurity in the morning and did not find water, should
i perform Tayammum (dry ablution) twice, once for Ghusl (ritual bath following major
ritual impurity), the other for Wudu 1 (ablution)? Or will it be enough to perform
Tayammum only once? Give us the ruling on this question, may Allah reward you with the
best!

A: If a person is in a state of both major and minor ritual impurity and there is no water , he can
perform Tayammum only once for both states of ritual impurity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14876

Q: Is it permissible for a person who is Junub (in a state of major ritual impurity) to follow
the funeral and offer the funeral prayer through performing Tayammum (dry ablution)?
Please note that if he goes to have a bath, he may miss the funeral prayer with the
congregation? Also, what is the ruling on a person who followed a funeral and offered
the funeral prayer through performing Tayammum when he had been Junub?

A: Purification is a condition for the validity of offering the funeral prayer. It is not valid for a person
to

(Part No. 4; Page No. 177)

perform Tayarnrnurn as long as water is available and one is able to use it. If a person does not have
the time to have a bath and offer the funeral prayer with the congregation, he can have a bath and
offer the funeral prayer after the dead is buried during a period not more than a month after burial.
As for following the funeral, a Muslim can do so even if he is Junub and he will not be considered
sinful.

As for the question that you offered the funeral prayer through performing Tayammum when water
was available, you have to ask Allah's forgiveness for doing so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14190

Q: i found myself Junub (in a state of major ritual impurity) in the morning and did not
find water, so i performed Tayammum (dry ablution). Should i perform Tayammum once
more? if i perform it once, will it be sufficient or not? May Allah bless you for it!

A: If you search for water but do not find it or you are unable to reach it and you fear that you may
rniss the time of a particular prayer, you can perform Tayammum. The way to perform Tayammum
is to strike the pure earth with your hands once then rub your face with the palms of your hands and
the surface of your right hand with the palm of your left hand, and the surface of your left hand with
the palm of your right hand. This is because Allah (Exalted be He) says. But if you are ill or on a

journey, or any of you comes after answering the call of nature, or you have been in contact with
women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth
and rub therewith your faces and hands.)

(Part No. 4; Page No. 178)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18733

Q 2: If a person finds in the morning that he is Junuh (in a state of major ritual impurity)
and finds no water to offer the Fajr (Dawn) Prayer, will it be permissible for him to
perform Tayammum (dry ablution)?

A: If a person who is in a stats of major ritual impurity is in a place where there is no water and he
can not get water from any other place, he can perform Tayammum and offer the Prayer, as Allah
(Exalted be He) says, and you find no water, then perform Tayammum with clean earth and rub

therewith your faces and hands.)

However, if he is in a populated area and can search for water and get it, he has to perform Ghusl
(ritual bath following major ritual impurity), as Tayammum will not be sufficient.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 179)

The third question of Fatwa no. 20514

Q 3: A person performed Tayammum (dry ablution) and offered a particular prayer and
the time of the following prayer was due, would it be permissible for him to offer the
following prayer by the same Tayammum or should he perform Tayammum once more?

A: As legally fixed, tayaimrmurn is nullified by what nullifies Wudu' (ablution). Tayaimimuim is not
nullified by the end of the due time of the prayer for which he performed Tayammum. Thus, he can
offer more than one prayer as long as he has not done any of the acts that nullify Wudu'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20239

Q 1: is it permissible for me to perform Tayammum (dry ablution) when i am in my
pastureland although i have some water to drink and my village is one kilometer or more
away?

A: It is not permissible for you to perform Tayammum to offer Prayer in such a case as the distance
to the place where water is available is close and there is no difficulty in going to bring some water
and the due time of prayer is not missed by going to bring water from your village. Moreover, you
can provide yourself with enough water for your drinking and Wudu' (ablution) if you fear the loss of
any of the cattle you pasture, by using the tools that make it easy for you to have enough water.

(Part No. 4; Page No. ISO)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20065

Q: Respected shaykh, we sometimes leave the city of Riyadh to the desert to spend
some days for fun. We have more than one car on which we carry a tank or more of
water to use it for drinking, cooking, washing dishes, etc. In the evening, we camp in a
place which is twenty kilometers or more or less away from the nearest place where
water is available. Some of us perform Tayammum (dry ablution) to offer the Salah under
the pretext that the water we have is only used for drinking, cooking, washing dishes,
etc, whereas others perform Wudu 1 with water, saying that water is available and any of
us can go by car to get water from the nearest village or the nearest petrol station at
any time. Also, we shorten the Prayers and combine the Isha" (Night) Prayer with the
Maghrib (Sunset) Prayer and the Zhuhr (Noon) Prayer with the ^Asr (Afternoon) Prayer
though we stay in the same place for more than one prayer; for example, we may stop
at a place before the Maghrib Prayer and leave it after

(Part No. 4; Page No. 181)

the Fajr (Dawn) Prayer. Also, we may stop at a place before the Zhuhr Prayer and leave
it after the ^Asr Prayer and so on.

Respected shaykh, the question is: Is it permissible for us in such a case to perform
Tayammum to offer Salah? Also, is it permissible for us to shorten the four Rak^ah
Prayer into two Rak^ah Prayer or to combine the Maghrib Prayer with the x Isha" Prayer
or the Zhuhr Prayer with the ^Asr Prayer though the distance to our home city, Riyadh,
is most probably more than one hundred kilometers. If there is a distance for shortening
the Prayers, we will be grateful if you could mention it. May Allah reward you with the
best for it! May Allah prolong your lifespan and make your knowledge a benefit for all
Muslims!

A: Allah (Glorified be He) has made tayarnrnurn an alternative for water when it is not available or
difficult to get, or when one is unable to use water because of an illness or any other legal excuse.
Also, Allah has made it obligatory to use water for Wudu 1 when water is available and not difficult to
get, as Allah (Exalted be He) says, O you who believe! When you intend to offer As-Salat (the

prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands
over) your heads, and (wash) your feet up to ankles. If you are in a state of Janaba (i.e. after a
sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any
of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual
intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith
your faces and hands.)

(Part No. 4; Page No. 182)

Since you can get water for your Wudu' and your personal needs such as drinking and other needs
from the villages and the stations you pass by on your way and which are no more than twenty
kilometers away from you, it is obligatory for you to use water for Wudu' and it is not permissible for
you to perform Tayammum instead, as Tayammum will not be sufficient for you to perform the

Salah. This is because you are like those who have water as you can get the water by your cars, so
you are not permitted to perform Tayammum in such a case. The person who is permitted to
perform Tayammum is one who is almost sure that he will not find water if he searches for it or a
person who fears death by searching for water or fears that he may miss the due time of a particular
prayer, the distance that allows the shortening of Prayers is eighty kilometers, as agreed upon by the
Jurnhur (dominant majority of scholars). Consequently, it is permissible for you to shorten the
Prayers by shortening the four Rak "ah Prayers into two Rak "ah ones and combining the Zhuhr Prayer
with the "Asr Prayer and the Maghrib Prayer with the "Isha 1 Prayer at the due time of any of the two
prayers of each group.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 183)

Fatwa no. 20225

Q: One morning, I woke up and found myself Junub (in a state of major ritual impurity)
while I was sick, i could not perform Ghusl (ritual bath following major ritual impurity) and
the Fajr (Dawn) Prayer time became due, so i performed Tayammum (dry ablution)
intending a ritual bath. I offered the Salah with the congregation. When the time of
Zhuhr (Noon) Prayer becomes due, should I perform Tayammum, intending a ritual bath
or intending vVudu" (ablution)? Also, is it permissible for me to stay in the mosque or not?

A: You have to get purified from both major and minor ritual impurities by using water. If you are
unable to get purified by using water and there is no one to help you get purified by using water , you
can perform Tayammum intending purification from both major and minor ritual impurities and then
offer Salah. Also, if you have the desire to stay in the mosque, it will be permissible for you to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20282

Q: All praise be to Allah! May peace and blessings be upon the Last Prophet! To proceed;

The Permanent Committee for Scholarly Research and Ifta" has reviewed what was
raised to His Eminence the General Mufti from Lieutenant Colonel Hasan ibn Husayn

(Part No. 4; Page No. 184)

Al-Asmary, an officer in charge of the religious affairs in the Hospital of Al-Ta'if and Al-
Huda, referred to the Committee from the Secretariat General of the Council of Senior
Scholars under the number of (1476), dated on 19/2/1419 A.H., in which the questioner
imposes the following question:

A patient whose name is (...) receives medical treatment in the Medical Rehabilitation
Center in Al-Rihab reported that he had been afflicted with inflammation in his hand
because of Tayammum (dry ablution). We charged the consultant of preventive medicine
with the task of meeting the patient to examine him. The consultant sent us the enclosed
report in which he stated that the patient suffers from quadripartite paralysis and uses
his left hand only for performing Tayammum, but since his fingers are bent in the
direction of the palm of his hand, some atoms of dust get under his fingernails and
remain for a long period of time, a matter that causes a fungal inflammation of the
fingernails. May Allah preserve you, my question is; can such a person be exempted from
Tayammum? Or can he use the back of his hand on performing Tayammum instead of
using the palm of his hand?

A: There is no sin in using the back of a persons hand for performing Tayarnrnurn if that person is
harmed by using the palm of his hand. This is because Allah (Exalted be He) says. So keep your

duty to Allah and fear Him as much as you can) Also, Allah (Glorified be He) says, Allah burdens not

a person beyond his scope.)

(Part No. 4; Page No. 185)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 15195

Q: One day I became very feverish. I woke up at the time of the Adhan (call) to the Fajr
(Dawn) Prayer, but I could not offer Salah, so I took some medicine, saying to myself
that I might feel fine and offer the Salah, but I slept and woke up at nine o'clock in the
morning to find myself Junub (in a sate of major ritual impurity). I said to myself, "I will
perform Ghusl (ritual bath following major ritual impurity) and then offer the Salah," but I
could not do so until it was time for the Zhuhr (Noon) Prayer, on hearing the Adhan for
the Zhuhr Prayer, I intended to perform Tayammum and offer both the Fajr and Zhuhr
Prayers. What is the ruling on such a situation though I had the desire to perform the
Salah at its due time, but I could not? What is the solution to this problem?

A: You have to offer Salah at its due time as much as you can, stand ing, sitting down or lying on
your side. You have to get purified by using water, but if you are unable to use water, you can
perform Tayammum, as Allah (Exalted be He) says. So keep your duty to Allah and fear Him as

much as you can)

(Part No. 4; Page No. 186)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15724

Q: We are Bedouins who move from one place to another all the time. We carry water for
our camels and sheep in a car. The place where water is available is one hundred
kilometers away. When the time of Salah (prayer) is due, we perform Tayammum (dry
ablution) and offer the Salah. This is because the water we have is enough only for our
basic needs. The wandering guides told us that it is not permissible for us to perform
Tayammum when there is water and that our Salah will be invalid unless we use water
for Wudu 1 (ablution). What is your opinion on this point?

A: It is an Islamic fundamental that purification is realized by the use of water when water is
available. If water is not available or it is available but it is enough only for one's basic needs and
there is no water in the surroundings, one is permitted to perform Tayammum, as Allah (Exalted be
He) says, and you find no water, then perform Tayammum with clean earth and rub therewith your

faces and hands. As for a person who performs Tayammum while he can get and use water, his

Salah is not valid. His Salah will not be valid either, if the water is brought to him in vans and there is
extra water over his basic needs and the needs of his cattle.

(Part No. 4; Page No. 187)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17543

Q 2: Is it permissible to perform tayammum (dry ablution) using a painted wall?

A: It is permissible to perform Tayammum using a painted wall if there is clean dust on that wa 1 1,
which can cling to one's hands. This is because Allah (Exalted be He) says: then perform

Tayammum with clean earth and rub therewith your faces and hands. This includes the clean earth

that is found on walls and other items.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 188)

Removing ritual impurities

The fourth question of Fatwa no. 17628

Q 4: There is a person who wears certain clothing when he goes to bed. He sometimes
has sexual dreams. Do his clothes become Najis (ritually impure) and should they be
washed, or is it sufficient for him to take them off when offering Salah (Prayer) and then
wear them without washing them?

A: Clothes do not become Najis if stained with Maniy (sperm) after a sexual dream, as Maniy is Tahir
(ritually pure) according to the most correct opinion of the scholars, but it should be washed for the
sake of cleanliness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17394

Q: What is the difference between Najasah Hukmiyyah and IMajasah ^Ayniyyah? Should
both kinds of IMajasah (ritual impurity) be removed?

A: Najasah "Ayniyyah is a ritual impurity that has discernible characteristics and cannot be removed,
such as the impurity of dogs and pigs. Najasah Hukmiyyah is a ritual impurity that causes a clean
place to become impure, such as urine, stool, and other temporary impurities. This latter kind of
Najasah can be removed if it and its traces of smell, taste, and color are washed with water until
they disappear.

(Part No. 4; Page No. 189)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14455

Q: I would be grateful if Your Eminence could give me the ruling on a confusing point;
does a person suffering from hemorrhoid, may Allah safeguard you, have to perform
Ghusl (ritual bath following major ritual impurity) whenever blood comes out of them?
Please note that blood flows out in large quantities, but at infrequent intervals.

A: A person suffering from hemorrhoid and blood flows out of them has to make Istinja' (cleansing
the private parts with water after urination or defecation) and wash the parts of their body and
clothing that are stained with blood and then perform Wudu' (ablution) to offer Salah (prayer). They
do not need to perform Ghusl, as this is not a major ritual impurity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17232

Q 1: Should the clothes that have traces of enuresis he purified?

A: The urine that stains one's clothes or body should be washed with water, as the Prophet (peace
be upon hirn) said about the one who was tortured in his grave: He did not keep himself safe from

being defiled by urine. Urine should be washed with water whether it is the urine of a normal

person or a person suffering from enuresis.

(Part No. 4; Page No. 190)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the general I 1 residency
of Scholarly Research and lfta r

The first question of Fatwa no. 17029

Q 1: I am a twenty-year-old young man suffering from bed-wetting. Because I am
Multazim (practicing Muslim), all praise be to Allah, I find difficulty as I wake up everyday
to offer the Fajr (Dawn) Prayer, for I find my clothes, body, and bed wet. It is difficult for
me to have a bath everyday. It is worth mentioning that I have been afflicted with this
disease since childhood. What should I do now?

A: If you wet your bed when you get up to offer the Fajr Prayer , you have to wash the parts of your
body and clothes that have become impure. Moreover , you have to wash your penis and then
perform Wudu' (ablution) to offer Salah. It is worth mentioning that it is better and easier for you to
assign a garment for sleep and another for Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 191)

Fatwa no. 18273

Q: A person suffers from bed-wetting. On waking up, he washes his body between his
navel and feet. He then performs Wudu 1 (ablution) and offers Salah (Prayer). Is his Salah
valid? We would be grateful if you could substantiate the answer with evidence.
Sometimes, this person is late for the Salah or delays it when water is not available;
what is your opinion on this point?

A: A parson discharging urine or any of the things that nullify Wudu' has to perform Wudu' if they
want to offer Salah. This is because Allah (Exalted be He) says: O you who believe! When you

intend to offer As-Salat (the prayer), wash your faces Also, the Prophet (peace be upon hirn) said:

<" Allah does not accept the Salah of any of you if they nullify their Wudu' until they perform Wudu 1

again.")

Furthermore, he has to wash any Najasah (ritual impurity) that has befallen his body and clothing
before offering Salah, as the Prophet (peace be upon him) enjoined the washing of clothes stained
with menstrual blood. Allah (Exalted be He) says: And purify your garments! If water is not

available, they can perform Tayammum (dry ablution) to offer Salah and their Salah is valid as long
as they are unable to obtain water. If they can find water, even for money, they have to buy it and
use it to perform Wudu 1 , have Ghusl (ritual bath following major ritual impurity), and remove
Najasah. This is because Allah (Glorified and Exalted be He) says: and you find no water, then

perform Tayammum with clean earth and rub therewith your faces and hands.)

(Part No. 4; Page No. 192)

Allah (Glorified be He) also says: So keep your duty to Allah and fear Him as much as you can) In

addition, the Prophet (peace be upon him) said to the one who was Junub (in a state of major ritual
impurity) and could not find water: "Use clean earth (for Tayammum) as it will be sufficient for

you.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20554

Q 1: should all the clothes worn by a menstruating woman during her menses be washed,
even if they are not stained with any blood?

A: None of the clothes worn by a menstruating woman during her menses should be washed except
those that are stained with menstrual blood. The sweat and saliva of a menstruating woman are
Tahir (ritually pure).

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Fatwa no. 20902

Q: is the vomit of the young and old regarded as Najis (ritually impure)? Should one's
clothes or anything else be washed if vomit has touched them? Does vomit nullify
Wudu 1 (ablution)? Please give us the ruling on these points.

A: Vomit is Najis, whether it is the vomit of a young or old person, as it is some food that is dissolved
in one's abdomen; it is like stool and blood. If vomit touches one's clothing or anything else, it has to
be washed with water and then rubbed until the traces ofNajasah (ritual impurity) disappear
completely. It is worth mentioning that vomit nullifies Wudu' if it fills the mouth or more. A small
amount of vomit does not nullify Wudu 1 .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

^ Abdul- ^Aziz ibn 1 Abdullah Al Al-Shaykh

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Q 18: Is it permissible to use perfume containing a percentage of alcohol? As you know,
alcohol is an intoxicating substance.

A: It is not permissible to wear perfume that contains an alcoholic substance if a large amount of
that substance causes intoxication. This is because the Prophet (peace be upon him) said: {"If a

large amount of anything causes intoxication, a small amount of it is Haram (prohibited). 11 Also, Allah

(Glorified and Exalted be He) has described Kharnr (intoxicant) and all kinds of alcoholic beverages as
an abomination. Allah

(Part No. 4; Page No. 194)

(Exalted be He) says : O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling,

and Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan's
(Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-Shaykh

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20222

Q 2: Is it permissible to wear the used clothes of the People of the Book (the Europeans)
which they send to poor countries and for which there is a growing demand due to its
low price?

A: It is permissible to wear the clothes of the Kafirs (non-Muslirns) as long as they are notNajis
(ceremonially impure), for the basic ruling is that clothing is Tahir (ceremonially pure). If the clothes
are washed before being worn, it is much better.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Fatwa no. 14457

Q: We are a group of Saudi youth working in the Saudi Customs using police dogs to
detect drugs and explosives. The nature of our work requires that we have to touch and
deal with dogs. Dogs' saliva also comes on our clothes and hands, and so does their hair.

You should hear in mind that these dogs receive constant medical treatment, hygiene,
and special food. However, we do not know the ruling on dealing with dogs, as there is a
Hadith reported from the Messenger (peace be upon him) that prohibits keeping a dog
except for hunting and guarding. You should also bear in mind that many drugs have
been, thanks to Allah, detected by means of these dogs.

Respected shaykh, please guide us to the appropriate procedure. May Allah protect and
support you!

A: There is nothing wrong with this. However, you should avoid the Najasah (ritual impurity) of the
dog. You should wash out the saliva or urine that stains your clothes or body. You should also wash
the vessel which the dogs lick seven times, the first time with soil or whatever can replace it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

(Part No. 4; Page No. 196)

The fourth question of Fatwa no. 17558

Q 4: what is the ruling on the dog's saliva if it taints one's garment or body? What is the
ruling on the garments that are washed with such stained garments in one washing
machine?

A: The dog's saliva is Najis (impure), so the vessel or garment tainted with it should be washed out,
for the Prophet (peace be upon him) said, "If a dog licks the vessel of any of you, it should be
washed seven times, the first time with dust. " If the garments are washed with the Tahir (ritually
pure) water until the Najasah (ritual impurity) washed out, they will all be Tahir (ritually pure)
provided that they are washed seven times, the first time with dust or what replaces it such as soap
or potash.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21487

Q: We live in the United Kingdom, where non-Muslims keep plenty of dogs. Sometimes, it
is hard to avoid dogs, when going out and coming hack home. It gets tougher when we
are closer to the Masjid (mosques) than home and it is hard to go back home to wash or
change the clothes the dog touched. What should we do?

(Part No. 4; Page No. 197)

A: If the saliva; sweat or blood of the dog does not come on your body or clothes; your Salah
(Prayer) will be valid, the dog merely touching your clothes does not make them Najis (ritually
impure) and you should not wash or change them for this reason.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20251

Q 2: The dog is Najis (ceremonially impure); so what is the IMajis in it, the saliva or
something else? When should one wash his hands seven times, the first of which is with
dust?

A: the stool, sweat, and saliva of dogs are Najis. The vessels and other objects it may stain should
be washed with water until it becomes Tahir (ceremonially pure). As for the saliva in particular, one
should wash what it gets onto seven times with water, one of them with dust or what replaces it
such as soap or any other kind of detergent. The Prophet (peace be upon him) stated, <The

purification of a vessel belonging to one of you, if a dog licks it, is to wash it seven times, one of
which should be with dust. Reported by Muslim in his Sahih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 198)
Fatwa no. 16379

Q: I work in a butcher's shop beside a Masjid (mosque). I have to offer Salah (Prayer) in
clothes stained with the blood of slaughtered animals; is my Salah valid?

A: The basic ruling concerning the clothes of a butcher is that they are Tahir (ritually pure), unless
there are traces of blood; hence the garment should be purified before offering Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Fawzan

Al-Shaykh

Ghudayyan

-Aflfy

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16268

Q: A man says that whenever he cleanses his male organ (the penis) with water after
urination, some water affects the spot around his genitals and sometimes this used
water may come hack to him from the seat of the toilet.

Furthermore, the questioner elaborates saying that he tries to wash every place which
this water affects for he read in one of the books of Fiqh (Islamic Law) that the water
used in cleansing an impurity is impure as well. In consequence, he became full of doubts
lest he should not wash

(Part No. 4; Page No. 199)

every place which this used water affected. So, he sometimes takes a bath after
performing Istinja 1 (washing ones private parts after urination or defecation). What do
you say to him for this case may be general owing to the kind of toilets used in houses
and mosques?

A: A Muslim should protect himself from impurities and keep purifying himself from them for Salah
(Prayer) is not valid except after performing ritual purification. As for the water that is scattered
during cleansing your genitals, if it carries impurity, the place it affects should be cleansed with new
pure water and if not, there is no harm bearing in mind that the principle ruling is cleanliness and
nonexistence of impurity. Moreover, one should guard himself against things that bring satanic
insinuations to him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16748

Q 2: I sometimes have a liquid discharge after urinating; is it thus Wajib (obligatory) on
me to perform Ghusl (ritual bath following major ritual impurity)?

A: Liquid discharge that a person has after urinating with no ejaculation or enjoyment entails the
same ruling which applies to urine. Consequently, such a person only has to make Istinja' (cleansing
the private parts with water after urination or defecation) and remake Wudu' (ablution). He does not
have to make Ghusl for such liquid is not Maniy (sperm secretions that are released on orgasm).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

Salih Al-

"Abdul- "Aziz Al Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Shaykh

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 200)

The third question of Fatwa no. 20769

Q 3: Someone may discharge Madhy (thin white viscid fluid secreted due to sexual
thoughts or desire) when he carries and kisses his young nephews and nieces. Does this
have the same ruling of lustful touch? Is the person who does so sinful?

A: It is not permissible for a person who is sexually excited when kissing or hugging his nephews and
nieces to kiss or hug them or to do any other act that may arouse sexual desire. It is Wajib
(obligatory) upon him to perform Wudu 1 (ablution), and wash his male member and testicles as the
Prophet (peace be upon him) commanded.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13745

Q: i notice the flow of seminal fluid after finishing urination. I thus do Ghusl (ritual hath
following major ritual impurity) but I again have another unintended discharge of Maniy
(sperm secretions that are released on orgasm). I thus remake Ghusl and soon.
However, I end such a situation by masturbating. What is the ruling on the foregoing?

A: Firstly: Masturbation is Hararn (prohibited).

Secondly: Such liquid discharge after urination is Wadiy (a thick white secretion discharged by some
men after urination) not Maniy (sperm secretions that are released on orgasm). A person does not
have to make Ghusl for Wadiy. Rather, he has only to make Istinja 1 (cleansing the private parts with
water after urination or defecation)

(Part No. 4; Page No. 201)

and Wudu' (ablution).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18433

Q: i led people in Salah (prayer) and after finishing Salah i saw spots of blood on my
garment; what is the ruling on my Salah? What is the ruling on the Salah of the Ma 'mums
(people being led by an Imam in Prayer)?

A: If the amount of blood on your garment was little, it will be forgiven. However, if it was a lot but
you did not know except after Salah, your Salah and the Salah of those who follow you would be
valid but you would have to wash it for the next Salah. If you saw it during Salah and you could take
the garment off, do it and continue your Salah as the Prophet (peace be upon him) did with his
shoes.

If you can not take it off, you should leave Salah and appoint someone to lead them in Salah and go
to wash it and then resume Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 202)

Fatwa no. 13790

Q: Is it permissible to wash the clothes from impurities in a vessel or should we use
running water?

A: It is permissible to use the running and stagnant water to remove the impurities.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq "Afify

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Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth and sixth questions of Fatwa no. 19898

Q 5: What is the ruling on dried Najasah (impurity) and what is the proper way to remove
it?

A: Dried Najasah takes the ruling of wet Najasah. Thus, it is obligatory to remove it and cleanse its
effects with water and none of it is pardoned.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 6: what is the ruling on the water that splashes when a person washes their private
parts in the bathroom? The water might fall on the Najis (ritually impure) ground and
then splash on them.

A: The original ruling on water is Taharah (ritual purity). However if a parson makes sure that the
water that soiled thern is mixed with urine or so, they should wash it off their clothes and body,
according to the general texts that urge for keeping pure from Najasah (ritual impurity).

(Part No. 4; Page No. 203)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 204)

Menstruation and Istihadah

The third question of Fatwa no. 20169

Q 3: my wife menstruated for two days, then blood stopped on the third day on which I
had sexual intercourse with her. On the fifth day, menstrual bleeding resumed. What is
the ruling on this? May Allah grant you long life and bless you!

A: The days on which your wife saw signs of complete Tuhr (ceremonial purity), even if they were
during her menstruation cycle, then she is considered to have been in a state of Taharah (ceremonial
purification) during them. Accordingly, if she performed Ghus I (bath following major ceremonial
impurity), it is lawful for you to have intercourse with her and she is permitted to perform Salah
(Prayer) and observe Sawm (Fast) if no blood emits for a whole day or more. However, if bleeding
resumed during her menstruation period, she is considered to be in menstruation and it was unlawful
for you to have intercourse with her, and she is not permitted to observe Sawm during that period.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20791

Q 4: my period usually lasts for five days only. However, I see some pink discharges after
the period is over. Is it permissible to perform Ghusl (ritual bath following major ritual
impurity) and perform Salah while I see these discharges that last several days?

(Part No. 4; Page No. 205)

A: You should not perform Ghusl to purify yourself from the menses until the blood stops completely
and you see the sign of purity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 19611

Q 1: What is the ruling on a woman who took a hath after the end of her menstrual
period and her husband had sex with her then she found blood? It is worth mentioning
that her period is seven days and they had passed. Could you kindly advise? May Allah
reward you!

A: If the reality is as you have mentioned that her husband had sex with her after the end of her
menstrual period and her cleanliness through making Ghusl (ritual bath following major ritual
impurity), there will be no blame on him. The discharge of blood after having sex will not harm him
because what the woman saw after her period is Istihadah (abnormal vaginal bleeding outside the
menstrual or post-partum period). However, if this happens in the next month, this shows that the
period of her menstruation has changed unless it exceeds fifteen days.

On the other hand, if sexual intercourse happened before ascertaining the end of her period and
seeing the complete purity but they depended on her usual period, then this sexual intercourse
happened during menstruation. They have to repent and not repeat it again because the number of
days of menstruation may increase or decrease and both must pay penance which is to give a Dinar
or half a Dinar for the sake of Allah to the poor. The amount of a Dinar equals

(Part No. 4; Page No. 206)

four-seventh of a Saudi Pound. If the value of the Saudi Pound is 70 riyals, each one will pay 20 or 40
riyals and whatever value they pay, will be sufficient.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

First question of Fatwa no. 18414

Q 1: If a woman observes a little brown discharge after her menstruation period while no
sign of menstruation persists, what must she do bearing in mind that the discharge
continues for two or more days? Does she perform Salah (Prayer) and observe Sawm
(Fast), or must she wait until she observes dry Tuhr (purity)?

A: If a woman ends her menstruation period and observes dry Tuhr or the white discharge, any
other discharge is not considered menstruation. Rather, the discharges mentioned above will carry
the same ruling that applies to urine, i.e. it suffices for her to perform only Istinja 1 (washing the
private parts with water after urination or defecation) and Wudu 1 (ablution). It is worth mentioning
that this happens to many women who are all regarded as being in a Tuhr period during which they
are to perform Salah and observe Sawm of Ramadan. This is supported by a Hadith which is
narrated by Um "Atiyyah (may Allah be pleased with her) who said: "We used to consider yellow and
dark discharges after the period had ended as nothing 'i.e. not menses'". (Related by Abu Dawud
with a Sahih 'authentic' Sanad 'chain of narrators' and Al-Bukhari but without the phrase 'after the
period had ended').

(Part No. 4; Page No. 207)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21869

Q: my menses period used to last nine days after which I would be ceremonially pure for
sixteen days. Ten years ago, however, my menses period changed increasing to fifteen
days whereas days of purity decreased to only eleven days. It remained that way for a
considerable period, for example, in the month of Ramadan I only observed Salah
(Prayer) and Sawm (Fast) for eleven days and the same during the rest of the months.
My menstruation usually begins on the first and last days of the month, given that the
blood discharged is obviously menstruation and not Istihadah (abnormal vaginal bleeding
outside the menstrual or post-partum period) accompanied with a very light Kudrah
(dusky-colored vaginal discharge during or after menstruation). It should be noted that
during the menstruation days from the ninth to the fifteenth days the smell of the
discharge is relatively mild compared to the offensive smell of the normal monthly
menstruation. What really grieves me is that I cannot offer Salah and other acts of
worship during this period and this affects one's faith and devotion. Likewise, the long
period of the menstruation affects pregnancy, as the doctors told me that the days of
the ovulation cycle begins from the eleventh to the fourteenth, a period during which I
am usually ceremonially impure. During the last menstruation, the Kudrah continued until
the sixteenth day of the month. Please advise me on what I should do as far as the acts
of worship and my husband's rights are concerned, as I spend almost

(Part No. 4; Page No. 208)

two-thirds of the month without offering any acts of worship. May Allah reward you!

A: As long as the menstruation does not exceed its usual period, which is fifteen days, you should
abstain from offering Salah or Sawm on these days, and make up for the days in which you break
your Fast in Ramadan. Menstruating women must make up for Sawm, but not for missed prayers.
This is in accordance with the Hadith of "Aishah, may Allah be pleased with her. During the lifetime

of the Prophet (peace be upon him) we used to have menses and we were ordered to compensate
fasting and not to compensate prayers.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19332

Q 1: I am a twenty-seven year old woman. I suffer from disorders in menstrual blood
which cause me many problems. During the first eight days of the menstrual period blood
comes out in drops, which is abnormal as confirmed by a doctor who said that this
results from hormonic disorders.

But, on the next eight days the menstrual blood comes out the normal way. I inquire
whether it is permissible for me to perform Salah (Prayer) and Sawm (Fasting) during the
first eight days taking into consideration that I maintain ritual purity for only seven days
a month. Should I make

(Part No. 4; Page No. 209)

X-rays on the uterus for diagnosis and treatment of this disease?

A: You should not give up offering Salah and Sawrn during the first eight days since the blood that
comes out during these days is not the blood of menstruation but your menstruation period occurs in
the following eight days when you should give up Salah and Sawm. However , you may take the
medical examination you referred to if required.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 1940S

Q 2: i notice that my period that lasts for seven or eight days is not regular especially in
the first four days. Sometimes, I find it in the morning hut it stops at night. I perform
Taharah (ritual purification) more than once a day so as to observe Salah (prayers).
What is your opinion with regard to this matter that worries me a lot? Should I perform
Taharah and offer Salah whenever the period stops although this happens more than
once a day or should I wait until it stops completely? May Allah reward you with the
best!

A: When your menstruation ceases at any time during its seventh or eighth days, this does not mean
(Part No. 4; Page No. 210)

that it is over or that you should perform Taharah. The rule of menstruation will remain in force as
long as you are still in the days of your usual monthly period. You do not have to make Ghusl (ritual
bath following major ritual impurity) except after the days of your usual monthly period are over.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17942

Q 1: A woman took pills to stop her monthly period during Hajj, but her cycle was
affected by this. It used to last for eight days, but now it returns three days after it
ends, and remains for a day or two. Is this considered menstruation or Istihadah
(abnormal vaginal bleeding outside the menstrual or post-partum period)? She observed
Sawm (fasting) on one of those days in Ramadan. Should she make up for it or not?
Please advise, may Allah reward you.

A: It is most likely that it is menstruation and she should make up for the day on which she observed
Sawm.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 211)

The seventh question of Fatwa no. 18637

Q 7: It is well known that the menstruating woman has to perform ^Asr (Afternoon) and
Zhuhr (Noon) Prayers if she is purified before sunset, however, should she perform
Maghrib Prayer if she becomes purified between Zhuhr and x Asr Prayers?

A: If she becomes purified from her menses between Zhuhr and "Asr Prayers, she has to perform
Zhuhr Prayer and the prayers after it, as she had become pure.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fourth question of Fatwa no. 20961

Q 4: what is the white Qassah in regard to women? What are the rulings related to it?

A: The scholars held different opinions concerning defining this white Qassah mentioned in the
saying of the Mother of the Believers, "Aishah (may Allah be pleased with her), "Do not be in a hurry
until you see the white Qassah/' meaning the Taharah (ritual purification) from the period of
menstruation. There are two opinions held in this regard:

The first opinion designates that the white Qassah is a white fluid vaginally emitted by women at the
end of menstruation and is a sign that the woman is about to become ritually pure.

(Part No. 4; Page No. 212)

As for the second opinion, it says that a woman inserts a piece of cotton or cloth in her vagina, and if
it comes out white and clean with no traces of blood, yellowish fluid or Kudrah (dusky-colored vaginal
discharge during or after menstruation), then this will be a sign that the woman is pure.

Accordingly, women become ritually pure by either of the two ways; when she sees a white
discharge at the end of menstruation, or when she inserts a piece of cotton or so in her vagina and it
comes out white. In either case she becomes ritually pure.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15989

Q: We received this question from a female: I have not yet married, my menstrual cycle
used to last for seven days during the first two years, but later it increased to nine
days. It then returned as it was in the beginning and used to last for seven days, then
for nine days for more than three months. My menstruation then changed and lasted for
eleven days. After that, it lasted for nine days after which I would be in a state of
Taharah (ceremonial purification) for three days, then would see signs of blood again for
one day, and then return to the state of Taharah for two days. I would remain in a state
of Taharah for ten days, after which my new menstrual cycle would start again just like
the first time. I have been suffering from this irregularity for around three months. The
blood discharged is like the menstrual blood, that is, its color varies between red and
brown. Your Honor, we hope

(Part No. 4; Page No. 213)

you will advise us about what this irregularity entails in order to inform the inquirer
about it. May Allah guide you and grant you success!

A: She should refrain from performing Salah (prayer) and observing Sawrn (Fast) when there is
blood; and she should perform Ghusl (bath following major ceremonial impurity) after each time the
bleeding stops, whether menstruation lasts for a longer or shorter period as long as it does not last
for fifteen days. If it lasts for more than fifteen days, she should consider it to last for a maximum of
seven days, as it first used to be, and regard the bleeding after those seven days as Istihadah
(abnormal vaginal bleeding outside the menstrual period). Accordingly, she must perform Ghusl after
the seven days and then observe Sawm and perform Salah, but on the condition of performing
Wudu' (ablution) before every Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17058

Q 1: is it permissible for a menstruating woman to enter the Masjid (mosque), hold the
Mus-haf (Arabic Qur'an) and read from it?

A: It is permissible for a menstruating woman to enter a Masjid to pass by or fetch something from it
without staying there, as the Prophet (peace be upon him) forbade this. It is impermissible for her to
hold the Mus-haf without a buffer, according to the statement of the Prophet (peace be upon him).
None should touch the Qur'an except one who is Tahir (ceremoniously pure).>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 214)

Fatwa no. 20385

Q 3: A Muslim woman studies the Qur'an in a nearby village. While on the way to her
lesson one day, she got her menses while holding the Qur'an. What should she have done
in this case?

A: It is impermissible for a person who is in a state of major or minor ceremonial impurity to hold
the Qur'an without a buffer. Since this woman was ceremonially impure, which is menstruation, she
should have held the Qur'an while placing something between it and her hand, i.e. cloth, glove, etc.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 19956

Q 1: When a woman, who has performed Ghusl after her menses is over, goes to perform
Wudu 1 (ablution) for Salah (Prayer) but finds some blood, must she perform Ghusl again
or just Wudu 1 and then offer Salah? In another situation a woman may find some blood
one day after she performed Ghusl and observed Salah. Must she perform Ghusl again?

A: When a woman, who does Ghusl after she has seen the sign of purity clearly, finds some blood,
she should pay no attention to it. The state of purity and the Salah she performs are valid. If this
blood lasts after the period is over, she should perform Wudu' for every single Salah

(Part No. 4; Page No. 215)

when its time is due, as it is Istihadah (abnormal vaginal bleeding outside the menstrual) not
menstruation.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: If a woman performs Ghusl (ritual bath) due to having menses after sunrise; should
she offer Maghrib (Sunset) Prayer and x Isha" (Night) Prayer of the previous night?

A: If the menstrual blood of a woman stops before dawn, she will have to perform Ghusl (ritual bath
following major ritual impurity) and offer Maghrib and "Isha 1 . On the other hand, if it stops before
sunset, she will have to offer Zhuhr (Noon) Prayer and "Asr (Afternoon) Prayer and if it stops after
sunrise, she will not be obliged to perform any of the previous prayers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19894

Q: I am a twenty-eight-year-old woman. I have been suffering from prolonged
menstruation periods since my marriage that reach ten days or even more. I went to
many doctors, but they told me there is no cure for this, as it is caused by the weakness
of my body. This causes a problem for me in Salah (Prayer) and Sawm (fasting). Starting
from the sixth day, I begin to spot

(Part No. 4; Page No. 216)

a few drops of blood, until the tenth or twelfth day. In Ramadan, I observe Sawm for
only eighteen days, and I menstruate for the rest of the month.

I would like to know the normal number of days of menstruation, and the day on which a
woman can perform Ghusl (ceremonial purification bath), offer Salah and observe Sawm.

A: Ten days seem to be your usual menstrual period, as what is "normal" differs from one woman to
another. The period may extend to fifteen days, in which case you are to consider it menstruation,
even if the bleeding is slight on some days and more on other days.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20754

Q: My wife's menstrual period stops on the eighth day but the emission of the white
vaginal discharge, which is the sign of purity is delayed to the tenth or eleventh day. Is it
permissible for her to offer Salah (Prayer) or for me to have intercourse with her during
this period, namely from the day the blood stops until the white discharge is discerned,
as this period lasts for two or three days?

A: The menstrual period does not corne to an end until the sign of purification is discerned. So, if a
woman is sure that the blood stops and there is no sign of yellowish fluid or

(Part No. 4; Page No. 217)

Kudrah or the emission of white vaginal discharge, she has to perform Ghusl and she is permitted to
offer Salah (Prayer) or to have intercourse with her husband. Allah (Glorified and Exalted be He)
says, therefore keep away from women during menses and go not unto them till they are purified

(from menses and have taken a bath). And when they have purified themselves, then go in unto
them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina).)

" Aishah (may Allah be pleased with her) said, "Do not hasten until you see the white discharge." She
means the complete purification which is indicated by not seeing any traces of blood, even if there
was no emission of the white discharge.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20617

Q 2: Does a pregnant woman menstruate? If so, what is the ruling on the Salah and
Sawm (fasting) she performed? If not, is it permissible for her to perform Salah and
Sawm when she finds blood coming out of the uterus?

A: the discharges secreted from the pregnant woman during pregnancy are considered bad blood.
Therefore, she should not abandon Salah or Sawrn and her husband may have intercourse with her.
She should perform Wudu' for each Salah when its time is due and wear sanitary napkins or so to

(Part No. 4; Page No. 218)

keep her clothes clean.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 20981

Q: I am a twenty two year old single woman. My menstruation used to have a fixed
duration of six days, but it has now changed. My menstruation starts on time, but only
very slightly and the color of blood is not the same, with menstruation lasting for one
week or more. My question is whether I have to perform Ghusl (bath following major
ceremonial impurity) and perform the Salah (Prayer)?

A: The blood that you see during the days of your menses is menstruation, even if it is a small
quantity and different in color. You must perform Ghusl and Salah only upon seeing the complete tuhr
(purity) either by the cessation of blood, or when you see the white discharge.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21041

Q 2: a woman thought that she would not menstruate on a certain month because it was
delayed. Two weeks after its usual time, she found unusual

(Part No. 4; Page No. 219)

bleeding that was not accompanied by pain. It would subside for four hours and then
resume in the form of drops. It is worth mentioning that she does not take any
medications. Please, advise.

A: If the bleeding occurred during the usual time of menstruation, it is regarded as menstrual blood,
even if it was light. On the other hand, if the bleeding was not during the usual time, she should
disregard it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'AbduKAziz Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18445

Q: Before marriage, the menstrual period of my wife lasted five days. The blood used to
flow for two days and then cease for a day then flow until it stops completely without a
trace on the fifth day. After pregnancy and giving birth, she does not know exactly the
days of her menses. During the last month of Ramadan, the days of postpartum period
continued and she did not know when they should end and her menses should begin. Is
there any blood during the days after the forty days of postpartum period? In this
month the menses lasted for five days and then ceased then she stayed seven days
before purification and then I had sex with her but later on blood flowed for two days.

(Part No. 4; Page No. 220)

It was like few drops on the sanitary towel. The spot was medium i.e. 5 cm wide and 5 cm
long; what should she do now in such a case? Should she stop Salah (Prayer), taking into
consideration that the blood was very bright and did not flow continuously but only a
few drops like four drops in a day and night. Should she make up for the days she fasted
in Ramadan after the end of her postpartum period because she feared that she was
able to fast but did not observe it in Ramadan, so, she preferred to fast without
performing Salah because the blood is intermittent after postpartum period. It is worth
mentioning here that my wife teaches Qur'an to some Muslim children in a chamber in the
university which is prepared for Salah. Teaching the Qur'an runs on a weekly basis. Is it
permissible for her to go to this place during her menses or is it considered a Masjid
(mosque)? This chamber is inside the university building but it is prepared for Salah.
Could you kindly advice? May Allah reward you!

A: If this woman knows the exact period of her menstruation, then she has to stop Salah and Sawrn
(fasting) during Ramadan. When the blood ceases completely, she should perform Ghusl (ritual
bathing) during Ramadan and then perform Salah. If she sees dark or yellow fluid, she should not
give it much attention because of the saying of Um "Atiyyah

(Part No. 4; Page No. 221)

(may Allah be pleased with her), we did not consider dark or yellow fluid part of blood menses after
purification.

there is no harm in her sitting in the Musalla (a place set for prayer) which is prepared for the Salah
of women during her menses because it does not carry the rulings of a Masjid. However, she is not
entitled to touch the Qur'an during her period because the Prophet (peace be upon him) said, No

person is permitted to touch the Qur'an unless they are pure.)

As for postpartum period, it is only forty days. Whenever this period ends, the rulings of ritually pure
women apply to that woman. She has to perform Ghusl (ritual bath following major ritual impurity)
and therefore, has the right to perform Salah, observe Sawm and have sexual intercourse with her
husband. Whatever she sees of blood after this period is spoiled blood that does not have the ruling
of menstruation or postpartum blood unless it flows during the time of her menstrual period, in which
case she has to stop Salah and Sawm. if the woman ascertains her purification in the postpartum

period before completing the forty days, she has to perform Ghusl and then she has the right to
perform Salah, observe Sawrn and have sexual intercourse with her husband. However, if the blood
flows again within the forty days, she has to stop performing Salah and observing Sawm until the
end of the forty days.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 18489

Q 4: A woman has menstrual blood on its definite time. However, in the first three days
of her menstrual period, she finds no blood coming out except that she sees a token from
inside the vagina which indicates the existence of blood and on the fourth day blood
begins to come out and lasts for the determined days of the menstrual period. So, what
is the ruling on the first three days? Should

(Part No. 4; Page No. 222)

she offer Salah (Prayer) and observe Sawm (Fasting) during these first three days or
not? It should be taken into account that this was not the natural period of its
menstruation but it came in consequence of having surgery for purgation of the womb
following a miscarriage and continued on all the months after that?

A: dusky-colored and yellowish vaginal discharges, which women find during the days of their
menstrual period are regarded as menstrual blood due to which a woman has to abandon Salah and
Sawm and it is forbidden for her husband to have sex with her in this period. Um "Atiyyah (may Allah
be pleased with her) said, "We used not to count Dusky-colored and yellowish vaginal discharges
after having ritual purification as a thing of importance (as menses)." This means that both
discharges will be considered menstrual blood if they appear before having ritual purification.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTST^ residency
of Scholarly Research and lfta r

The fourth question of Fatwa no. 17594

Q 4: We know that purification from menstruation is discerned by two cases; the first is
the cease of blood and the second is the emission of the white vaginal discharge. My
problem is that the menstrual blood stops, then after a few days I see the white
discharge, and occasionally I see the white discharge followed by Kudrah (dusky-colored
vaginal discharge during or after menstruation) and Sufrah (yellow vaginal discharge
during or after menstruation). What is the ruling concerning each of the cases
mentioned above? May Allah bless you! I hope you will give me the answer supported
with proof. I would also like to know the difference between Kudrah and Sufrah.

A: When a menstruating woman makes Ghusl (ritual bath following major ritual impurity) after the
end of her menstrual period, the yellowish discharge or the dusky-colored vaginal discharge has no
effect. Um "Atiyyah (may Allah be pleased with her) said, "We used to consider dark and yellowish
discharge as nothing (i.e. not menses)."

(Part No. 4; Page No. 223)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18020

Q 2: Five days after the monthly period is over, she sees yellowish or brownish
discharge. Should she stop Salah and Sawm (fasting) due to this discharge? Should she
perform Ghusl for it? Two days after her Ghusl from this discharge, it occurred again.
What should she do?

A: If a woman sees yellowish or brownish discharge after her period is over and performing Ghusl,
she should not pay any attention to it. She has to perform Salah and Sawm. She need not perform
Ghusl because of this discharge. This is based on the report narrated by Um "Atiyyah who said, "We
used to not regard the brownish and yellowish discharge after the Tuhr (end of the period) as being
of any significance." Similarly, there is nothing wrong with seeing the same discharge again. She has
to perform Wudu 1 for each Salah when its time is due as long as the discharge is present. The
Prophet (peace be upon him) ordered a woman who suffers from Istihadah (abnormal vaginal
bleeding outside the menstrual or post-partum period) to do so if she bleeds this discharge
continually. If this discharge is absent when the time of Salah is due, her purity prior to this time will
be valid.

(Part No. 4; Page No. 224)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTSTTresidency
of Scholarly Research and lfta r

The second question of Fatwa no. 19413

Q 2: I have been having menstrual disorder for a few years caused by contraceptive
pills; the menstrual blood used to flow strongly since the first day and last for six days
after which it begins to decrease day by day until the blood stops on the sixth day.
However, and in recent years, matters were very different with me. Three or four days
before the menses, a few drops of dusky-colored vaginal discharge is emitted and on the
third or fourth day, and even the fifth day, the menstruation blood is discharged
normally, but it does not last six days as in past menses, rather five days only. I was
examined by a female physician who told me that this dusky colored discharge is
considered Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum
period) during which you are allowed to perform Salah and Sawm and to have
intercourse with your husband. The doctor also told me that the reason for this
abnormal vaginal bleeding is a weakness of the secretion of a certain hormone in the
body, and prescribed me a medical treatment, but it was not useful and I did not receive
any medication afterwards. Is what this female Muslim doctor said to me true or not?
Please advise.

A: the yellowish and dark discharges that are emitted outside the menstrual or post-partum period
are considered nothing because Um "Atiyyah (may Allah be pleased with her), said: "We used to
consider dark and yellowish discharge as nothing (i.e. not menses)". However if such discharges
took place during the menstruation, then they are considered as a menstrual blood.

(Part No. 4; Page No. 225)

Accordingly what the female doctor told you is true.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20760

Q 1: What is the ruling on having sexual intercourse with a wife during her menstruation
period?

A: Having sexual intercourse with the wife during her menstruation period is unlawful according to
the Saying of Allah (Exalted be He): They ask you concerning menstruation. Say: that is an Adha (a

harmful thing for a husband to have a sexual intercourse with his wife while she is having her
menses), therefore keep away from women during menses and go not unto them till they are
purified (from menses and have taken a bath). And when they have purified themselves, then go in
unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their
vagina).) It is not permissible for a husband to have sexual intercourse with his wife during her

menstrual period until it comes to an end then she performs Ghusl (ritual bath following major ritual
impurity) according to the Qur'anic Verse revealed in this regard. Whoever has sexual intercourse
with his wife during her menstrual period or before she performs Ghusl, will be committing a sin and
an act which Allah made unlawful. This person has to repent to Allah of such an abominable act and
offer a Kaffarah (expiation). The Kafarah for committing such a sin is to give a Dinar or half a Dinar
to charity for the poor according to the Hadith reported by Ibn "Abbas (may Allah be pleased with
them) that he said about the person who had sexual intercourse with his wife during her menstrual
period : (He has to give a Dinar or half a Dinar to charity) and a Dinar amounts to four sevenths of a
Saudi pound. If the Saudi pound

(Part No. 4; Page No. 226)

is worth seventy Riyals for example, the person will have to give forty or twenty Riyals to charity for
the poor as a Kaffarah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18646

Q 2: What is the ruling on a man who had sexual intercourse with his wife and only knew
she had her menses after they had sex?

A: Anyone who has sexual intercourse with his wife without knowing that she is having her menses
is not a s inner } but he should offer Kaffarah (expiation) which is to give as Sadaqah (voluntary
charity) one or half a Dinar (old Arab coin that equals 2.975 grams of gold) of gold. The Prophet
(peace be upon him) said: "He who has sexual intercourse with his wife during her menses should

give a Dinar or half a Dinar as Sadaqah." (Related by Imam Ahmad and Ahl-ul-Sunan (authors of

Hadith compilations classified by jurisprudential themes) through a Sahih (authentic) Sanad (chain of
narrators)) Any menstruating woman should inform her husband of her menses.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18390

Q 2: After my wife finishes her menses and has Ghusl (ritual bath following major ritual
impurity), I engage in sexual intercourse with her.

(Part No. 4; Page No. 227)

However, we sometimes find blood after that. This has happened two or three times; I
do not remember exactly. Please bear in mind that I observe Istighfar (seeking
forgiveness from Allah) and leave her at once to have Ghusl when this happens. What is
the ruling? May Allah benefit us and you!

A: A menstruating woman should not have Ghusl after menstruation until she finds the signs of purity
(white discharge). It is not permissible for her husband to have sexual intercourse with her until her
menses completely stops and she has Ghusl and becomes Tahir (ritual ly pure). Allah (Exalted be He)
says: -They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to

have a sexual intercourse with his wife while she is having her menses), therefore keep away from
women during menses and go not unto them till they are purified (from menses and have taken a
bath). And when they have purified themselves, then go in unto them as Allah has ordained for you
(go in unto them in any manner as long as it is in their vagina). In your case, you should offer

Tawbah (repentance to Allah) and Kaffarah (expiation) which is to give in charity what is equal to one
or half a Dinar of gold. The Dinar equals 4/7th of one Saudi pound according to the exchange rate of
Dirhams.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14837

Q 2: is it lawful for a husband to have sexual intercourse with his wife before she
performs Ghusl after menstruation?

(Part No. 4; Page No. 228)

A: It is impermissible for a husband to have intercourse with his menstruating wife, for Allah (Exalted
be He) says : {therefore keep away from women during menses and go not unto them till they are

purified (from menses and have taken a bath). And when they have purified themselves, then go in
unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their
vagina).) That means if they performed Ghusl, as explained by Ibn "Abbas, because Allah said: (till

they are purified (from menses and have taken a bath). This refers to removing all signs of impurity,

i.e. menstruating blood. Then Allah said: And when they have purified themselves, then go in unto

them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). *

If they perform Ghusl, then it is lawful for you to have intercourse with them in the manner ordained
for you by Allah. Allah stipulated two conditions for the permissibility of having intercourse with the
menstruating woman; the first is the stopping of menstrual blood, and the second is taking a bath to
remove all signs of menstruation, i.e. purification. Allah (may He be Praised and Exalted) praised
those who adhere to His Shar " (Islamic Law) as He says: <Truly, Allah loves those who turn unto Him

in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers).)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19973

Q: In some rare cases my menstruation keeps to the usual period of six or seven days.
However, I used to use a medical organizer but some years ago I fell down from a

(Part No. 4; Page No. 229)

high place while I was menstruating. I then bled and my menses became irregular and
exceeded its normal duration. It is worth mentioning that I sometimes see the white
discharge at the end of menstruation and at other times do not see it.

To come to the point, I started menstruating in the middle of the month of Sha'ban and it
continued until the end of the twentieth of Ramadan before I saw Tuhr (purity).
Nevertheless, seven days after my menstruation had started; I performed Ghusl, started
to perform Salah (Prayer), observed Sawm (Fast), and recited Qur'an believing that my
menstruation does not normally exceed seven days. It is worth mentioning that during
that period my bleeding used to cease suddenly in the day time and flow again at night
and vice versa. Bleeding would sometimes be of a large quantity. Moreover, I noticed
that the color and fragrance of the blood was different from that of menstruation. I thus
observed Sawm during Ramadan and performed Salah as I thought that menstruation
would start towards the end of Ramadan as usual. Amazingly, when the expected time of
menstruation approached, i.e. towards the end of Ramadan, my bleeding completely
ceased and I became obviously Tahir (ritually pure).

My question now is, what is the ruling on my Salah and Sawm during Ramadan under the
circumstances explained above? Do I have to make them up?

(Part No. 4; Page No. 230)

Provide me with your beneficial answer please. May Allah reward you with the best.

A: If the reality is as you have mentioned, you have acted correctly by making Ghusl, starting to
perform Salah and observing Sawm after the expiry of the period of your usual menstruation, this is
because bleeding that exceeds the usual number of days of menstruation is not considered
menstruation. Rather, it is a hemorrhage. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20406

Q: I am a twenty year old married woman, my menstrual period used to be late for one
to four months before I got married and one year after marriage. However, after the
last sexual intercourse I had with my husband, I had bleeding mixed with white
discharge. As this continued for one week, I thought it was menstruation and thus I
started not to perform Salah (Prayer). Then I had bleeding of a brown color like that of
dirt. It continued for ten days so I went to hospital and had a pregnancy test

(Part No. 4; Page No. 231)

but it was negative. Finally, I had for the first time in my life a very little amount of dark
red bleeding. This started thirty one days ago until now; a period during which I did not
perform Salah. My question is whether such blood that I have is menstruation or
Istihadah? Do I have to perform Salah? What is the ruling on the number of Salahs that I
missed? What is istihadah? May Allah reward you with the best for availing Muslims.

A: If the reality is as you have mentioned, you will have to stop performing Salah only for the
number of days of menstruation that you usually have every month. When that number of days
expires, you have to perform Ghusl (ritual bath following major ritual impurity), perform Salah, and
wrap up some cloth etc. to prevent blood flow during Salah until the time of the next menstruation
period. This was what the Prophet (peace be upon him) commanded women to do during Istihadah
(abnormal vaginal bleeding outside the menstrual or post-parturn period). Moreover, if you have
continuous bleeding; it will be Wajib (obligatory) on you to make Wudu 1 (ablution) for every Salah
after the start of its time. In addition, you have to make up for the number of Salahs that you did not
perform while you were not in menstruation. May Allah help and guide you. May He cure you from all
illnesses.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Hakr Abu Zayd

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 232)

The second question of Fatwa no. 16340

Q 2: is it permissible for a menstruating woman to recite the Qur'an without touching Al-
Mus-haf (Arabic copy of the Qur'an)?

A: It is permissible for the menstruating woman to recite the Qur'an by heart without touching Al-
Mus-haf directly if she wants to recite the Qur'an so that she does not forget it. This case is not
applicable to Janabah (major ritual impurity related to sexual discharge) for which a person in a state
of Janabah is not permitted to recite the Qur'an from Al-Mus-haf or by heart until they perform Ghusl
(ritual bath following major ritual impurity). It was authentically reported that the Prophet (peace be
upon him): Nothing would prevent him from (reciting) the Qur'an except being in a state of

Janabah. Related by Imam Ahmad and Ahl-ul-Sunan (authors of Hadith compilations classified by

jurisprudential themes). In another narration recorded by Ahmad on the authority of "Aly (may Allah
be pleased with him) with a good Isnad (chain of narrators) that The Prophet (peace be upon him)

recited some (verses) of the Qur'an and said : This applies to a person who is not in a state of
Janabah, but the one who is in a state of Janabah is not allowed to recite even one verse. As for the

Hadith in which the Prophet (peace be upon him) forbade a menstruating woman from reciting the
Qur'an, it is a weak hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14893

Q 1: I read in the book compiled by Your Eminence "Issues related to the Woman" that I
can differentiate between the menstruating blood and that of Istihadah (abnormal
vaginal bleeding outside the menstrual or post-partum period) which sometimes may be
a drop or two or fluid mixed with blood. You also said that a woman, in a state of
Istihadah, can perform Wudu 1 (ablution)

(Part No. 4; Page No. 233)

for every Salah. Is it permissible to perform Sunnah (supererogatory) Salah with the
same ablution as well? Will my Salah be accepted if I only washed my underpants, or
should I wash all my clothes?

A: If some drops of blood fell on the clothes, then you should wash the garments you wear when
offering Salah or the prayer mat, and if you were suffering from Istihadah, you should perform
Wudu', pad yourself well and offer the obligatory Salah after making sure that you are perfectly pure.
It is permissible for you to offer any supererogatory prayers until the time due for the next obligatory
Salah comes, and for which you should offer new Wudu' as you did for the previous obligatory one.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18579

Q 5: What is the ruling on a woman who after the beginning of her fifties and a year
after her menopause, blood came due to pathological or psychological problems. Should
she offer Salah?

A: The discharged blood from a woman during her menopause at the age of fifty is not menstrual
blood. It is bad blood. Therefore; she should not abandon Salah or Sawm (fasting). Moreover , it does
not have the same rulings of menstruation. "Aishah (may Allah be pleased with her) said, "Once a
woman reaches the age of fifty, menstruation ends." (Related by Ahmad)

(Part No. 4; Page No. 234)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 21803

Q: Doctors prescribe for some patients who have passed the age of menstruation a
medication for the treatment of osteoporosis and other symptoms which result from
cessation of menstruation. This medication supplies the patient with hormones similar to
those responsible for the discharge of menstrual blood. If the patient takes this
medication, regular bleeding resumes. Should this blood be considered menstrual blood
which makes it prohibited for the woman to offer Salah (Prayer), observing Sawm (Fast),
etc. or should she count it as Istihadah (abnormal vaginal bleeding outside the menstrual
or post-partum period)? It is worth mentioning that some patients regard it as
menstrual bleeding and refrain from offering Salah. What should they do?

A: If it is a woman who has reached her fifties and thus, passed the age of menstruation, she should
not regard it as menstrual blood and refrain from offering Salah and observing Sawm. Instead, she
should regard it as bleeding or impure blood, especially if she knows that the reason for the
discharge is taking the stated medication.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn

Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 235)

The third question of Fatwa no. 18116

Q3: A women claims that she is now approaching menopause and her period has begun
to stop gradually or stops for four months or more. After that some blood remains inside
her vagina and does not go out. She knows that it is blood by cleaning it with a tissue.
This blood continues for twenty days or more. Given all this, should she offer Salah or
not?

A: When a woman experiences menopause at the age of fifty, the bleeding or yellowish blood she
discharges is not menstrual blood which requires a woman to stop Salah and Sawm (fast). In fact it
is impure blood which only nullifies Wudu' (ablution). This woman is to perform Istinja 1 (washing the
private parts with water after urination or defecation) and purify her vagina of this blood before
performing Wudu'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19801

Q: My sister underwent many surgical operations in the uterus, which caused her
menstrual period to become continuous, to the extent that it might come two or three
times a day. Sometimes it is just few drops, but it does not stop, given that before the
operations her period was

(Part No. 4; Page No. 236)

regular, but became irregular after them. Having undergone many operations, her period
is almost continuous. She now takes medicine four times a day.

She did not observe Sawm (fasting) this year in Ramadan, and she has not been able yet
to make up for it. How should she make up for last year? How can she observe Sawm this
year while the doctor recommends that she does not stop the medication for fear of
complications, may Allah forbid. And Allah knows best.

She now offers Salah (Prayer) some times and leaves it at other times. What is the ruling
on her Salah? How and when should she offer Salah?

How can she perform Hajj and *Umrah if she remains like this? Please advise, may Allah
reward you for what you do for Islam and the Muslims. May Allah cure everybody of
every disease.

A: This woman is considered one who experiences recurrent symptoms of istihadah (abnormal
vaginal bleeding outside the menstrual or post-partum period). Since her menstruation was regular
before undergoing these operations, she should track the usual time of her menstruation before the
operations, and leave Salah and Sawm during this time. After the end of these days, she should
perform Ghusl (ritual bath), wrap her private parts with cotton or anything that prevents the overflow
of blood

(Part No. 4; Page No. 237)

as much possible, then she can offer Salah and observe Sawm if she is able to do so. She should
also make up for the days in which she broke her Sawm during menstruation. She takes the same
ruling as Tahir (ritually pure) women concerning the permissibility of having intercourse with her
husband, even if blood flows from her, as it is considered Istihadah. However, she should perform
Wudu' (ablution) for every Salah if any blood is discharged from her after the previous Wudu'. If
Sawm is too difficult for her, and she is harmed by not taking the medicines as recommended by her
doctor, she may stop observing Sawm in Ramadan as an ill person. If her case is curable, she should
wait until she recovers and then make up for the days in which she did not observe Sawm. If it is a
chronic illness that is most likely not curable according to the doctors, she should feed a needy
person for each day in which she did not observe Sawm. The amount of feeding is half a Sa " (1 Sa "
= 2. 172 kg) of wheat, dates, rice or such foods common among the people of the country. There is
no harm on her in this case, and she does not have to make up for those days, according to Allah's
saying, (And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to

fast or) to feed a Miskin (poor person) (for every day).)

(Part No. 4; Page No. 238)

Allah (Exalted be He) also says, Allah burdens not a person beyond his scope. Allah (Exalted be He)
also says, and has not laid upon you in religion any hardship)

As for performing Hajj and "Urn rah, if it coincides with her regular menstruation in the past, it is
prescribed for her to perform Ghusl (ritual bath) and assume Ihram (ritual state for Hajj and
"Umrah), as the Prophet (peace be upon him) asked "Aishah to perform Ghusl for Hajj while she

was menstruating. It was authentically reported that he (peace be upon him) asked Asma' bint

"Urnays to perform Ghusl while she was in her postpartum period. She should perform all the rituals

of Hajj except Tawaf (circumambulation around the Ka "bah) on the days of her menstruation. When
they come to an end, or if her menstruation does not coincide with the days of Hajj and "Urnrah, she
is considered to have Istihadah; she should wrap her private parts with cotton or so in order not to
soil the Mas j id (mosque) and perform Tawaf in a normal way. There is no harm on her in this. She
should then carry out the other rituals of Hajj and "Umrah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18386

Q 2: An old woman reached menopause not long ago.

(Part No. 4; Page No. 239)

While she is performing Salah (Prayer), she feels as if something would come out of her
and she finds nothing. It should be noted that she takes care of her cleanliness.

A: feeling that something comes out of you is nothing more than doubtfulness and Satanic
insinuations. These things have no effect on Wudu' (ablution) and Salah and should be disregarded.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18733

Q 1: when I had sexual intercourse with my husband for the first time, I bled slightly for
three consecutive days. It was light and discontinuous. I am asking about the three days
on which I did not observe Salah (Prayer) because of this blood; should I make up for
them? Am I a sinner for not observing Salah during those days?

A: If the blood discharged was during the usual time of your menstrual cycle, it is regarded as
menstrual blood during which you should not offer Salah. On the other hand, if it was not during the
usual time of your menstrual cycle, it is considered bleeding, especially that you mentioned it
occurred after the first act of sexual intercourse with your husband. Thus, it seems that it was

(Part No. 4; Page No. 240)

bleeding because of which you should not have refrained from offering Salah. Accordingly, you are
obligated to make up for the Salah you missed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 241)

Urinary incontinence

The first question of Fatwa no. 16789

Q: If a person suffers from a disease in the urinary tract that makes the period of
discharging urine take a whole minute, and that not only bothers him but even causes
him to sometimes miss the congregational prayer, does such a person come under the
same ruling concerning those who suffer urinary incontinence?

A: if a person discharges urine in a period longer than what is usual due to a disease in the urinary
tract, he should not hasten to perform Wudu' until he is certain that his urine is fully discharged, then
he should perform Wudu 1 and Salah, even if he misses the congregational prayer because he is
excused. Allah (Exalted be He) says: So keep your duty to Allah and fear Him as much as you can*

However, the said person does not come under the same ruling of a person suffering from urinary
incontinence, because his urine stops but its full discharge is delayed. He should also wash the parts
of his clothes or body that are contaminated by urine to perform Salah. Similarly, he should take his
time to discharge his urine before the time of congregational prayer is due in order not to miss it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 4; Page No. 242)

Fatwa no. 17397

Q: I suffer from a problem in my urinary system which causes the retention of urine or
that urine may flow out involuntarily before I am ready to urinate. As a result of this
problem, some drops may fall on my clothes while I am at work which requires me to
wear trousers and a shirt. Before I offer Salah (Prayer) I wash the place on which urine
drops fell before I perform Wudu 1 (ablution) but I still have doubts regarding this. So, is
what I do enough and is the Salah I offer right? Please, give me your Fatwa regarding
this matter. May Allah reward you with the best!

A: According to what you elaborated on, it is necessary for you to perform Istinja 1 (cleansing the
private parts with water after urination or defecation) before Wudu' and wash the parts of your body
or clothes that were contaminated by urine. Then you have to perform Wudu' and Salah and do this
whenever you leak something as you explained when you want to perform Salah. Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17122

Q: I had a hemorrhoids operation more than a year and a half ago, and after this
operation, I could no longer control the state of Taharah (ritual purification) regarding
the passage of gases, urine and the like. This caused me grief and a difficulty to purify
the parts which become wet in order to perform Salah. I now ask whether i should
change the wet underpants

(Part No. 4; Page No. 243)

at the time of every Salah, bearing in mind the great difficulty implied in this matter when
I am at work or in a lecture that lasts from Maghrib (Sunset) to ^Isha (Night) prayers,
given that I perform Wudu" for every Salah, but changing my clothes becomes very
difficult for me. Should I wear a big diaper until the end of the day as long as there is not
much wetness?

Is it permissible for me to combine prayers with one Wudu 1 when traveling or at times of
rainfall?

Is it permissible for me to wipe over my socks?

Is it permissible for me to occasionally perform Wudu 1 a few minutes before the time of
Salah is due so that I become able to perform congregational prayer, as in the case of
being in Makkah and to avoid people rushing towards toilets?

What is the ruling concerning my performing prayers in the past which their number I do
not know and for which I offered Wudu" before they were due?

A: Firstly, you should wear a big diaper so that no impurity falls on your underpants, and you have to
change this diaper if it is contaminated by any Najasah. As for your underpants, you do not have to
change them as long as they were not contaminated by any Najasah.

Secondly, there is nothing wrong with you attending lectures and lessons as long as you are certain
that no impurity will be caused to the Masjid.

(Part No. 4; Page No. 244)

Thirdly, a person inflicted with urine incontinence should perform Wudu' for each Salah after its time
is due, and if he combines two prayers while in travel or as a result of rainfall, it would suffice him to
offer only one Wudu 1 , because offering the two prayers at the time of one is considered as one
prayer. Furthermore, it is permissible for you to wipe over the Khuflfe (leather socks) if you wore
them in a state of Taharah. As for performing Wudu' before the time of Salah is due, we hope that
Allah may forgive you. You should also continue offering the optional night prayers or Qiyam-ul-Layl,
reciting the Qur'an and attending the circles of learning and do not let Satan deceive you; rather you
should be patient in the face of adversity and you will be greatly rewarded. We ask Allah that He
might cure you and to make you steadfast to the truth. May Allah guide us all to what pleases Him!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16954

Q: I heard from a brother that whoever suffers from uncontrollable enuresis or gases,
has to perform Wudu 1 (ablution) shortly before each Salah. If this is true, what is the
evidence for it? Does the person who suffers from uncontrollable enuresis have to
perform Istinja 1 (cleansing the private parts with water after urination or defecation)
before each Salah? Does he have to remove the impurity in the piece of cloth he placed
to prevent drops of urine from reaching his garment?

(Part No. 4; Page No. 245)

If it is Friday Prayer, should he wait till the Imam is about to finish the second sermon
then perform Wudu"? Is it permissible for him to perform Wudu" at home then go to the
Masjid? As regards to wiping over leather socks, shoes or regular socks, if the person
who suffers from uncontrollable enuresis finished Zhuhr (Noon) Prayer then put on his
leather socks or the like, is it permissible for him to wipe over them for the next Salah?

A: When the time of Salah (Prayer) is due, whoever suffers from permanent uncontrollable enuresis
must first perform Istinja' then place something on his penis to absorb the drops of urine then
perform Wudu' and offer Salah and so on for every Salah. The evidence for this is the Statement of
Allah (Exalted be He): So keep your duty to Allah and fear Him as much as you can The Prophet

(peace be upon him) ordered a menstruating woman to place a piece of cloth and perform Wudu' for
every Salah. It is permissible for one who suffers from uncontrollable enuresis to wear leather socks
and wipe over them according to the generality of Islamic proofs, and Allah knows best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17653

Q: a whitish transparent liquid flows from me all the time.
(Part No. 4; Page No. 246)

This disturbs and perplexes me. I went to a female gynecologist who said that this is
normal. I became sure that this fluid was not dangerous. However, the problem is Salah
(Prayer), for this fluid is discharged at no specific time. Sometimes, it flows while I offer
Salah, so that I interrupt my Salah to change my clothes and renew my Wudu 1 (ablution),
but at other times, I complete the Salah. I fear that my Salah and Wudu 1 are in doubt;
besides, I can not keep KhusiuT (the heart being attuned to the act of worship) while
offering Salah. I hope you can guide me to what I can do about this.

A: This fluid nullifies the Wudu', so when you intend to offer Salah, you should make
Istinja 1 (cleansing the private parts with water after urination or defecation) and pad the urethra to
prevent its spread and then you can make Wudu' and offer Salah. If the fluid comes out while you
offer Salah , you should leave Salah and do as we mentioned before, then continue your Salah,
unless this fluid comes out continuously, in this case you are to complete your Salah, even if it comes
out, for it will be like urine incontinence. This is if you make Wudu' when the time of prayer is due,
for whoever continuously has discharges, such as urine or Istihadah (abnormal vaginal bleeding
outside the menstrual or post-parturn period) and the like should make Wudu' when the time of each
Salah is due and then offer it. They are not to blame for what discharges while they are offering
Salah as long as the discharge is continuous.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19979

Q: In Al-Jomaih Masjid (mosque) in the district of King Faisal, a 60-year-old man suffers
from urinary incontinence and performs Salah in congregation with many people. He wets
his pants and the carpets covering the Masjid's floor. We are unable to wash these
carpets each time he urinates on them. Many people who are led by the Imam avoid
standing in the row where this man is present. We made a special carpet on which he
can perform Salah and to keep the other carpets clean, but he leaves it and uses the
carpets of the Masjid. We let him, his brother and nephew know that his presence in the
masjid causes other people to leave the masjid. It is worth mentioning that the masjid
smells bad even if incense is burned. People began to be uncertain about the validity of
Salah due to the impurities caused by this man who moves throughout the Masjid. Please
tell us your Fatwa concerning this issue. May Allah guide you and grant you success! As-
salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings
be upon you!)

A: If the situation of the said person is as you have mentioned, he has an excuse to abandon the
congregational prayer. He should not be allowed to enter the rnasjid. We ask Allah to cure hirn and
grant hirn endurance of affliction.

(Part No. 4; Page No. 248)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20231

Q: I suffer from a urinary tract disease and have spared no effort in seeking treatment.
All the doctors I consulted were uncertain about the nature of this disease and its
causes. During last Ramadan, Allah facilitated for me to present my case to a consultant
specialist in these diseases. After careful examination, the doctor discovered that there
is some tissue lining the inside wall of the penis, whose function is to secrete a natural
fluid in healthy people. However, in my case, this tissue is inflamed and, thus, secretes
this fluid in large quantities. It is similar in color and description to Madhy (thin white
viscid fluid secreted when aroused) but has no bad smell and is not discharged because
of arousal. This confused me regarding Taharah (ceremonial purification), because before
this last examination and diagnosis I thought it was Madhy; however, the doctor
explained that these tissues are responsible for secreting this fluid and that my other
organs and systems are all sound.

My questions are:

a) Is this fluid Tahir (ceremonially pure) or Najis (ceremonially impure)?
(Part No. 4; Page No. 249)

b) If it is Najis, am I obligated to cleanse my clothes and thighs? Am I required to purify
myself for every Salah (Prayer)?

c) Should I take precautions to prevent the spread of this fluid by covering the penis?
It is worth mentioning that this creates a great burden for me.

A: If the case is as you mentioned that your penis always discharges a fluid similar to the Madhy in
its color and description but has no bad smell and is discharged without a sexual arousal, it takes the
same ruling as enuresis. This means that you must perform Istinja' (cleansing the private parts with
water) and perform Wudu' (ablution) for each Salah. Moreover, you must guard against its spreading
on your clothes and thighs by covering the penis as much as possible. This is because Allah (Exalted
be He) states: So keep your duty to Allah and fear Him as much as you can)

We ask Allah to grant you recovery and reward you for your illness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20302

Q: I am a twenty-three year old man and suffer insinuative thoughts. For example, after
answering the call of nature, I perform Istinja 1 (cleansing the private parts with water
after urination or defecation)

(Part No. 4; Page No. 250)

and then wait a while until all the urine remaining in the urethra is discharged. Again, I
perform Istinja 1 . This takes about fifteen minutes. However, after performing
Wudu 1 (ablution) and going to my room, to my surprise, I see some urine on my penis
although I do not feel it when it is discharged.

A: If you suffer from enuresis, you have to perform Wudu' when you want to offer Salah (Prayer) for
Allah (Exalted be He) says, Allah burdens not a person beyond his scope.) .

However, the mere importuning insinuation that does not affirm whether urine comes out or not is
ineffective.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21054

Q: I suffer from urinary incontinence and my body and clothes are soiled by urine which
often stinks. I asked Shaykh 'Abdul-'Aziz ibn Baz (may Allah be merciful with him) about
this issue and he told me that it is permissible to abandon congregational prayer.

(Part No. 4; Page No. 251)

Since I take a bath for every Salah, I have built a bathroom attached to my bedroom to
shorten the time I would take between Wudu 1 and Salah. I feel great sorrow because I
can not perform congregational prayer in the masjid (Salah), especially that I am one of
the people who call to Islam and join Jihad (fighting/ striving in the Cause of Allah). Is
there any way out for this problem? My family and neighbors consider me a pious person
and they wonder why I do not join them in the congregational prayer. It is noteworthy
that I wear an adult diaper during Jumu ah (Friday) Prayer. But, it is hard, practically
and financially, to use it for every Salah. All attempts I made to seek treatment from this
disease were of no avail. Please advise and make Du x a' for me at midnight or at a time
when it is most likely to be accepted by Allah. May Allah protect and reward you the
best for benefiting the Muslims! Amen

A: Since your case is as you have mentioned, there is nothing wrong with abandoning the
congregational prayer. Allah will reward you as much as you care and according to your intentions.
You have to endure this suffering and expect the reward from Allah who will grant you goodness.
There is nothing wrong with telling your friends and neighbors about your case to excuse you for not
attending the congregational prayer and so that they will not think badly of you. We ask Allah to cure

(Part No. 4; Page No. 252)

and reward you for He is Bountiful.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20768

Q 1: Allah predestined that I was subjected to an accident in which I fell from a palm
tree, as a consequence, I suffered from hemiplegia and double incontinence for 5 years. I
offer Salah (Prayer) while I am lying on my back in bed. Sometimes, I perform Tayammum
(dry ablution) and at other times I may stand relying on a chair and wash my face and
hands to my elbows. What is the ruling on this? May Allah reward you with the best!

A: You have to make Istinja 1 (cleansing the private parts with water) and Wudu' (ablution) when the
time of Salah (Prayer) is due. Then, you can offer Salah in that time, and if something comes out of
you during Salah, there is no harm on you. Allah (Exalted be He) says: So keep your duty to Allah

and fear Him as much as you can Moreover, the Prophet (peace be upon him) ordered a woman

who experiences Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum period)
to do so for every Salah. If you can not perform Wudu', you can perform Tayammum (dry ablution)
when you want to offer Salah.

(Part No. 4; Page No. 253)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17551

Q 1: Is it permissible for a young women who is unable to hold her urine for a long time to
abandon Salah (Prayer), as she cannot keep Wudu 1 ?

A: It is not permissible for this woman to abandon Salah, because of her inability to hold her urine.
She should offer Salah in a manner that suits her. She can perform Istinja' (cleansing the private
parts with water after urination or defecation) and place a barrier that prevents urine from leaking.
She should then perform Wudu' and pray even if the urine emits during Salah. Allah (Exalted be He)
states, <So keep your duty to Allah and fear Him as much as you can The Prophet (peace be upon

him) advised the woman who experienced Istihadah (abnormal vaginal bleeding outside the
menstrual or post-parturn period), "Perform Wudu' for each Salah."

Q 2: Can this woman recite Qur'an in this condition?

(Part No. 4; Page No. 254)

A: It is permissible for her to recite the Qur'an by heart like those who are in a state of either minor
or major ceremonial impurity. It is permissible for her to recite from the Mus-haf (Arabic Qur'an)
during the time she is allowed to pray and when she performs Wudu' at any time. Allah (Exalted be
He) states, So keep your duty to Allah and fear Him as much as you can

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18431

Q 1: i am a diabetic and i leak some drops of urine while offering Salah (Prayer) at the
Masjid (mosque) so I leave Salah to change my clothes and renew my Wudu 1 (ablution).
What should I do? Guide me, may Allah reward you!

A: If urine comes out continuously, you should do Istinja' (cleansing the private parts with water
after urination or defecation) when you want to offer Salah and pad your penis to prevent the urine
from reaching your body and clothes, then you should perform Wudu' and offer Salah whenever the
time of each Salah is due. If urine comes out while you offer Salah, your Salah is valid in this case.

(Part No. 4; Page No. 255)

Allah (Exalted be He) says: So keep your duty to Allah and fear Him as much as you can)

However, if the urine does not come out continuously, you should leave Salah if urine comes out
while you offer it and wash the spot that the urine stained of your body and clothes and then perform
Wudu' and offer Salah.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17647

Q: Praise be to Allah Alone, and peace and blessings be upon the Last Prophet,
Muhammad. To proceed:

The Permanent Committee for Scholarly Research and Ifta" has looked into the question
sent to His Eminence, the general Mufty (Islamic scholar qualified to issue legal opinions)
from his Eminence, the Manager of the Center of Da ^ wan and Guidance in Jeddah, and
which is referred to the Committee from the Secretariat General of the Council of Senior
Scholars with the no. (516), dated 28, Muharram, 1416. The questioner asked the
following:

A new Imam came to our Masjid in Jeddah and told us that he had a disease in the large
intestine that causes him to have constipation and to pass wind.

(Part No. 4; Page No. 256)

and for this reason he offers Wudu" for every Salah after its time is due, but sometimes
when he leads prayers, he passes wind and he is certain of that either by its sound or
smell. He asks whether his ignorance of the ruling of passing wind affects his Salah, as he
used to think that not controlling the passage of wind does not affect his Taharah (ritual
purification).

What is the ruling on offering Salah behind that Imam who is sure of his passing wind?

Is he obliged to tell those who offered prayers behind him about the prayers which he
performed without being Tahir (ritually pure)? What is the ruling if he was unaware of
the prayers which he offered as lacking Taharah? How should he tell people about that?

Do you advise him to continue as an Imam for that Masjid, given that his disease is not
related to wind incontinence; rather just an occasional case in which he can not resist
passing wind? I hope you will attend to this issue and provide us with the relevant
answer.

A: Examining the issue, the Committee answered as follows:

If the reality is as you have mentioned, then this person does not have a continual passage of wind;
rather he only suffers an occasional disease which forces him to pass wind unwillingly. Hence, if the
said person passes wind whether in Salah or at any other time, he should repeat Wudu', because his
impurity is not permanent. Furthermore, it is preferable for him to not lead people in prayers, as he
might confuse the people being led if he suffers this condition while leading the congregational
prayer. As for the past

(Part No. 4; Page No. 257)

prayers, he is excused because of his ignorance of the related ruling. May Allah forgive him!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 4; Page No. 258)

Postpartum period

The third, fourth, and fifth questions of Fatwa no. 19312

Q3: What is the ruling on the blood that a woman discharges at the first and last months
of pregnancy caused by carrying a heavy object, falling, or other reasons related to a
disease in her womb?

A: The blood a pregnant woman discharges while the baby is in her womb is considered as bleeding
which does not require a woman to stop Salah (Prayer) or Sawm (fast), most especially if she knows
that the reason behind this blood is a disease, carrying a heavy object, or falling, etc. She must wear
a piece of cotton or so, offer Salah and Sawm and perform Wudu 1 (ablution) for each Salah as long
as she discharges this blood.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 4: If a pregnant woman aborts a fetus, she undergoes curettage. The postpartum
blood stops and then bleeding flows because of the curettage. Is she considered Tahir
(ritually pure), or is it postpartum bleeding?

A: First, it is impermissible to perform abortion except by a Fatwa (legal opinion issued by a qualified
Muslim scholar) based on a demanding necessity that is confirmed by a consultative body of trusted
doctors.

Second, if abortion of the fetus is permissible in this case, the bleeding after it, is considered
postpartum blood, during which a woman should leave Salah (Prayer)

(Part No. 4; Page No. 259)

and Sawm (fasting) for forty days, unless it is proven to be normal bleeding and that the postpartum
blood has stopped. In this case, it is not considered postpartum period during which she should leave
Salah (Prayer) and Sawm (fasting).

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 5: how should a woman who suffers from blooding offer Salah (Prayer), if it is
permissible for her?

A: If a woman suffers from continuous bleeding, she should perform Istinja' (cleansing the private
parts with water after urination or defecation), wear a pad that prevents leakage, perform
Wudu' (ablution) and then offer Salah. She must repeat this for every Salah, according to the advice
of the Prophet (peace be upon him) to a woman who experienced Istihadah (abnormal vaginal
bleeding outside the menstrual or post-partum period), "Perform Wudu 1 at the time of every Salah."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19647

Q 1: A man's wife delivered their baby on the ninth day of the blessed month of Ramadan
and after nine days, childbirth blood stopped. Thus, she made Ghusl (ritual bath) and
offered Salah (Prayer) and observed Sawm (Fasting) but she noticed that during the
night small drops of blood flows out of her, while during the day she sees nothing of this.
What is the ruling in this regard? Is the Salah and Sawm she offered correct? Please,
give us a Fatwa in the case at hand. May Allah reward you with the best!

A: If this woman found perfect purity, her Salah

(Part No. 4; Page No. 260)

and Sawrn are valid for she is regarded as Tahir (ritually pure). As for what she saw of drops of
blood at night, they are not considered childbirth blood and therefore its ruling is not applied to it May
Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and
Companions! Permanent Committee for Scholarly Research and Ifta'

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: A woman had a miscarriage in her first months of pregnancy, and discharged a fetus
the size of a fist. What are the rulings regarding this issue? Could you kindly advise? May
Allah reward you.

A: if a pregnant woman miscarries a piece of flesh or clotted blood which was not formed in shape
yet, it does not take the ruling of a newborn which requires that Funeral Prayer be offered, no "Iddah
(woman's prescribed waiting period after divorce or widowhood) is due on her, and there is no
postpartum period. Therefore, the blood which she sees is not considered except if it coincides with
her period which in this case will be considered menstrual bleeding.

If however the fetus was formed after reaching three months, and the least period is eighty one
days, it takes the same ruling of a newborn baby, the lapse of Tddah, postpartum period; so what a
woman sees is postpartum discharge which demands that she discontinues Salah and Sawm
(fasting). The days are to be made up for the Sawm she discontinued during her postpartum period.
The fetus is not washed, enshrouded, or prayed upon until it reaches four months. Imam Ahmad was
asked how old a dead baby should be in order for the funeral prayer to be obligatory, and he said
four months because the spirit is blown into it when it reaches this stage.

(Part No. 4; Page No. 261)

It is to be wrapped in a piece of cloth, enshrouded, and buried in a hole because there is no life in it.
Hence, he is not a baby before the lapse of four months.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kin

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14512

Q: I have been suffering from menstrual disorders since twelve days after I gave birth,
as my husband had an accident in which he was badly injured, and was carried to
hospital, then when I knew of what happened to him, I panicked over him. I became so
distressed and afraid, and I wept a lot during the time when he was in hospital in a
dangerous condition for thirty days. My condition was so terrible that the postpartum
bleeding did not stop after forty days; it lasted for ten more days, although the
postpartum bleeding usually lasts for twenty or twenty five days with me. Three days
later, the bleeding started again. It continued for five days, then I became Tahir (ritually
pure) for two or three days, and then the bleeding

(Part No. 4; Page No. 262)

started again. My menstruation has become irregular, which means that it comes two,
three or maybe even four times a month. I sought treatment in hospital, but it was of no
use. I remained in this condition for five months, given that this is menstrual blood. The
days on which I offer Salah (Prayer) have become very few, because whenever the
bleeding starts, I leave Salah until I become Tahir. However, the days of Tuhr (period of
ritual purity) are much less than the days on which I have menstruation.

I would like to ask about

what I should do in this case. Should I go on like this and leave Salah on the days in which
I bleed, and offer it again on the days of Tuhr? I leave Salah for very long intervals.

If Ramadan comes while I suffer from the same condition, what should I do?

May Allah reward you.

A: First, you should make up for the Salah of the last ten days of the postpartum period.

Second, in the future, you have to leave Salah on the days of your usual menstruation every month,
and the rest is considered Istihadah (abnormal vaginal bleeding outside the menstrual or post-parturn
period), during which you can offer Salah, observe Sawm (fasting)

(Part No. 4; Page No. 263)

and have intercourse with your husband, as this blood is abnormal.

Third, you should make up for the Salah you left on days other than those of menstruation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: What is the maximum period for postpartum?

A: The maximum postpartum period is forty days, based on the Hadith of Umm Salamah: "A woman
in postpartum in the time of the Messenger of Allah, peace be upon him, used to wait for forty days".
Related by Al-Tirrnidhi and others. However, if she discerns purification before then, she must bathe,
offer Salah, fast Ramadan, and can have intercourse with her husband. If bleeding reoccurs during
the forty days, it is considered postpartum blood until she discerns purification or completes forty
days.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

"Abdi

j|-"Aziz ibn "Abdullah ibn Baz

Portal of the geneT9m residency
of Scholarly Research and lfta r

Q 3: Should a woman offer Salah while experiencing symptoms of the labor of childbirth
such as discharging blood along with labor pains, although she is not yet ready to
deliver? Is it permissible for

(Part No. 4; Page No. 264)

a woman to offer Salah in cases of early labor when the amniotic fluid is discharged?

A 3: the vaginal discharge a day or two before delivery accompanied by labor signs is regarded as
postpartum blood. A woman should not observe Sawm (fasting) or offer Salah. However if this is not
accompanied by labor signs, it is not regarded as postpartum blood. She should observe Sawm and
offer Salah even if the blood is discharged, as it has the same ruling of urine.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 15925

Q 4: When does a woman become Tahir (ceremonially pure) after the Postpartum Period?

A: Taharah from postpartum bleeding and before the completion of forty days occurs when the
woman sees signs of purification, i.e. white vaginal discharge or stoppage of bleeding altogether, or
the completion of the postpartum period which is forty days even if the bleeding has not stopped.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17250

Q: A woman, who was in the fourth month of pregnancy, was breast-feeding her child
and did not know that she was pregnant and experienced bleeding. She went to the
hospital and there she was told that she was pregnant

(Part No. 4; Page No. 265)

and she would soon have a miscarriage. After she was examined, they found that what
was inside her was not a baby but just an empty placenta and they performed a
cleansing operation. Is this considered postpartum blood?

Note: The doctors said that the baby might have died in the first or second month. She
took an antibiotic without knowing that she was pregnant, which caused the miscarriage.

A: If the reality is as mentioned in the question, this woman is not in postpartum period. In fact, she
is in the menstruation period. She can offer Salah, Sawm, and have sexual intercourse with her
husband. But she has to perform Wudu 1 at the time of every Salah and place a piece of cotton or
something like it. She does not have to do any thing as regards the death of the embryo, because it
was not yet complete. She has to stop Salah and Sawm during the days of her menstruation, then
make up for the missed obligatory Salah and Sawm.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20459

While my wife was in the second month of her pregnancy, drops of blood came out of
her. The doctor told her that this is normal. Thus, I had sexual intercourse with her and
she offered Salah (Prayer) by performing Wudu 1 (ritual ablution) for every Salah. When
the discharge of blood increased, we visited another doctor who told us that it was a
pseudocyesis that should be aborted. What is the ruling on the Salah she offered and

(Part No. 4; Page No. 266)

the sexual intercourse I referred to? What about visiting a male doctor instead of a
female doctor bearing in mind that the most specialized doctors in this field are men?
Does my wife take the ruling of Nufasa 1 (a woman in the state of birth blood discharge)
following the operation of abortion seeing as the blood continued flowing for a day and
she completed the forty days then made Ghusl (ritual bath) and made up for Salah of
two days? Is what she did right or not? How should she make up for the Salah she
missed?

A: When a woman becomes sure of her pregnancy, the blood that comes out of her is regarded as
bad blood which does not prevent her from offering Salah or having sexual intercourse with her
husband. In addition, it is illegal to have an abortion unless the death of her fetus is confirmed. As for
going to a male doctor for remedy instead of a female doctor, it is permissible if there is not a
specialized doctor in the concerned field and there is a necessity for this. By the same token, if the
aborted fetus does not take the shape of a human being, the blood that comes out after aborting it is
not to be regarded as childbirth blood, so she should offer Salah (Prayer) as the blood takes the
ruling of bad blood. It is worth mentioning that the least period to check the creation of a human
being is eighty one days.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 21339

Q 1: I have a female neighbor who is ninety years old. She is like a mother to me. She told
me that she used to not offer Salah (prayer) for sixty days after her postpartum period,
not forty. She has

(Part No. 4; Page No. 267)

seven children. Your Eminence, what is your opinion in this regard? How can this woman
make up for the acts of worship she missed, given that she does not know their number?

A: the maximum postpartum period is forty days. If the woman completes forty days, she has to
perform Ghusl (ritual bath following major ritual impurity) and offer Salah even if there is still a flow
of blood. In such a case, she takes the ruling of the woman in a state of Istihadah (abnormal vaginal
bleeding outside the menstrual or post-partum period), and as such she should make
Wudu' (ablution) before each Salah and insert a piece of cloth into her vagina to prevent this
bleeding. This will be the case unless this is the time of her monthly menstruation. The said woman
is not excused for neglecting Salah after the elapse of forty days of post-partum period unless it was
the time of her usual menses. Accordingly, she has to make up for the missed Salahs as much as she
possibly can. She should try to estimate the number of the Salahs which she did not offer after being
Tahir (ritually pure) before the completion of forty days or after the completion of the post-partum
period. Hence, she should perform these Salahs respectively each day and night until she completes
the days in which she did not offer the obligatory Salahs after the elapse of her post-partum period.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 3)

In the Name of Allah, The Most Merciful, The Most Gracious

(Part No. 5; Page No. 4)
(Part No. 5; Page No. 5)

(Part No. 5; Page No. 6)
(Part No. 5; Page No. 7)

Book of Salah

Obligation to perform Salah and making up Salah

The second question of Fatwa no. 19348

Q 2: Some people say that the Five Obligatory Daily Prayers were originally fifty in
number but the Prophet (peace be upon him) asked Allah (Exalted be He) to decrease
them as this was the advice of prophet Musa (Moses, peace be upon him). As the
number was thus decreased to five; was the reward for the remaining forty five Salah
omitted? On the other hand, some other people are of the opinion that the number of
Salah was initially five but the reward of each one is multiplied by ten and thus a person
receives the reward of fifty Salah on a daily basis. They support their view by Allah's
saying: No change can there be in the Words of Allah.) .

A: A person receives the reward of fifty Salah for the Five Obligatory Daily Prayers they perform
because every good deed is multiplied by ten. All praise be to Allah Alone.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15870

Q 1: What is the meaning of the Prophet's saying "under Allah's protection" in his Hadith:

<"He who observes the morning prayer (in congregation) will be under Allah's protection until the

evening" Kindly give us the answer. May Allah reward you with the best!

(Part No. 5; Page No. 8)

A: This phrase means that whoever performs Fajr (Dawn) Prayer in congregation, Allah will save
and protect him against any evil or harm. May Allah guide us and you to take advantage of this virtue
and to maintain it!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17383

Q 2: What should a daughter do if she wants to offer Salah (Prayer) but fears that her
intolerant, disbelieving father will beat and insult her? Note that she is blind and in need
of his help.

A: This woman has to offer Salah according to her ability; if she can perform Wudu' (ablution), she
should do so. If she cannot she may perform Tayammum (dry ablution) and offer Salah. She is not
permitted to abandon Salah at all, or to obey her father in this regard. The Prophet (peace be upon
him) said, » "There is no obedience to a creature in a matter involving disobedience to tine Creator.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

-Abdullah

"Abdul- "Aziz ibn "Abdullah I

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 14770

Q 6: Whoever sleeps and misses the ^Isha" (Night) Prayer until the break of dawn, how
can he make up for it?

(Part No. 5; Page No. 9)

A: It is related by Al-Bukhari and Muslim that the Messenger of Allah (peace be upon hirn) said:
Whoever misses Salah due to sleeping or fbrgetfijlness, he should offer it when he remembers it>

Hence, whoever misses an obligatory Salah due to sleeping, then he should offer it when he wakes
up. However, it is impermissible for the said person to take this matter as a habit whereby he misses
many prayers; otherwise he would be sinful.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 19237

Q: I had an ectopic pregnancy, and as a result I had bleeding for 36 days during which I
did not perform Salah (prayer). I thought at the beginning that it was my menstrual
period but later on the matter went too far, so I went to the hospital. They did not
discover the matter except after 36 days. The blood and pain lasted for a while, so I had
an open belly surgery to get the fetus out. After the surgery, the flow of blood
continued for a week then stopped.

Could you kindly advise me regarding the ruling on the past Salahs during this period? If
there is compensation; how should it be paid? May Allah reward you!

After the Committee studied the question its answer was as follows: You must make up for the
missed obligatory Salah as much as you can;

(Part No. 5; Page No. 10)

each day and at anytime provided that you offer them in order. For Example, you offer Fajr (Dawn)
Prayer j Dhuhr, "Asr, Maghrib and then "Isha' in this sequence and do not bind yourself to a certain
time until you complete the missed Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Eighth question of Fatwa no. 19282

Q 8: One day I could not pray Maghrib (Sunset) Prayer but I performed the Maghrib
Prayer of the following day on time; am I correct?

A: Whoever misses a Salah (Prayer) due to sleeping or oblivion, it is Wajib (obligatory) on the rn to
make it up whenever they remember it or wake up and they should not delay it until any other time.
Proof for the foregoing is a Hadith in which the Prophet (peace be upon him) said: Whoever misses

a Salah due to oblivion or sleep, they have to offer it when they remember it. There is no KafFarah
(expiation) for it other than this.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTSl I 1 residency
of Scholarly Research and lfta r

The second question of Fatwa no. 19990

Q 2: If a person makes a mistake while performing Salah (Prayer) and repeats his prayer,
should he repeat

(Part No. 5; Page No. 11)

all his Salahs which he performed during that day, i.e. if he repeats ~Isha (Night) Prayer,
should he repeat the Zuhr (Noon), x Asr (Afternoon) and Maghrib (Sunrise) Prayers as
well? Some people say that Salah should not be repeated, and if one wants to do so, he
has to repeat all Salahs offered on that day. May Allah reward you with the best!

A: WhoGver offers a certain obligatory Salah then he discerns that it is invalid, he should only repeat
it at once. Its invalidity has nothing to do with the preceding or later Salahs as long as there is
nothing to invalidate them,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14500

Q 1: My father died nine months ago after suffering from a malicious disease, four
months before his death, he did not offer Salah (Prayer) due to symptoms of
hallucination and forgetfulness caused by the illness and medication. When he woke up in
slightly good health, we told him to offer Salah, but he would say that he could not. If he
prayed, he might sleep during the Salah or even forget what time and which Salah he
was offering. Even if we told him about the Salah he was about to offer, he would soon
forget and fold the prayer mat claiming that he finished Salah.

Is there anything this man or his sons are required to do, because until this moment they
did not pay anything in charity in return for his missed Salahs, especially in the last two
months preceding his death? At that time his health critically deteriorated and he
completely missed Salahs while his sons did not pay attention to that matter.

(Part No. 5; Page No. 12)

It should be noted that this man had enough money and wealth to pay in charity what
compensates for the missed Salahs or Sawm (Fasting) for the last two months of
Ramadan. How can charity be paid to make up for the missed Salahs during four months
and Sawm during the last two months of Ramadan?

A: If your father lost his rnind as a result of his disease, then Salah and Sawrn would be waived for
him, and he will not be accountable when in this state, because accountability for such acts of
worship are associated with the faculty of reason which he no longer had. Accordingly, you and he
are not to blarne and you do not have to offer Kaffarah (expiation) for that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17209

Q: We would like Your Eminence to advise us with regards to the ruling on a patient who
suffers from an incurable disease and can not differentiate between things due to his old
age. he did not observe Sawm (Fasting) or offer Salah (Prayer) during the period of his
illness which lasted for four years until he passed away. What should we do? Thank you.

After studying the mattery the committee replied as follows: If the patient was not able to think
clearly due to his old age and suffered from the loss of memory until his death, there is no sin on him
and you do not have to do anything because by losing his memory he became an

(Part No. 5; Page No. 13)

unaccountable person.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 17861

Q 1: My grandfather is about one hundred and fifty years old. One year ago he started
to lose his mental capacity at times. Moreover, he is now unable to move and
consequently unable to perform the obligatory Salah (Prayer). It may be worth
mentioning that my grandfather has a continuous and uncontrollable discharge of
excrement and urine. My question here is whether it is Wajib (obligatory) on him to
perform Salah? It is worth mentioning that my grandfather becomes mentally disordered
only sometimes, not all the time. Provide us with your beneficial answer please. May
Allah reward you with the best.

A: At times when your grandfather has his full mental capacity, it is Wajib on him to perform Salah
as much as he can. This is because Allah (Exalted be He) says: So keep your duty to Allah and fear

Him as much as you can Moreover, the Prophet (peace be upon him) said: When I command you

to do anything, do of it as much as you possibly can...)

Your grandfather has to clean himself and make Wudu 1 (ablution), or make Tayam mum (dry
ablution) in case of his inability to use water, or

(Part No. 5; Page No. 14)

just to perform Salah without making any Wudu' or Tayammum in case of his inability to make
Tayam mum. Besides, your grandfather has to perform Salah standing, sitting in case of his inability
to stand up, lying down on his sides in case of his inability to sit, or lying down on his back in case of
his inability to lie down on his side. This is also supported by Allah's saying: So keep your duty to

Allah and fear Him as much as you can In addition, the Prophet (peace be upon him) said: (Pray

while standing and if you can't, pray while sitting and if you can't do even that, then pray lying on
your side. (Related by Al-Bukhari in his Sahih 'authentic' Book of Hadith). Al-Nasa'iy related the same

with the addition of: "and if you can't, pray lying on your back."

On the other hand, your grandfather does not have to perform Salah at times when he is mentally
disordered. He does not even have to make up for it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fourth question of Fatwa no. 18252

Q 4: My mother in-law lives with me. She is an old woman who is not in her full mental
capacity. Sometimes she behaves normally but at other times she does not. For example,
she goes to the bathroom to make Wudu 1 (ablution) but she does not clean herself well.
She performs Salah (Prayer) only when we ask her to do so but she performs incomplete
Wudu". She prays from Fajr (Dawn) Prayer to Maghrib (Sunset) Prayer by making Wudu"
for only one time. Moreover, she moves

(Part No. 5; Page No. 15)

and speaks during the Salah (Prayer).

Is such an old woman accountable for her Salah? Besides, are we considered sinful
though we guide her and inform her of her mistakes but she does not respond?

A: If the reality of the concerned woman is as what is mentioned in the question, and she has
become mentally disordered, then she is no longer obligated to perform Salah. Accordingly, you do
not have to ask her to pray.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18922

Q: My father has been suffering from memory loss since two years, and he is now
seventy five years old; and is unable to offer Salah (Prayer) the right way or to
remember the number of Rak'ahs (units of prayer) he offers unless someone reminds
him. As for myself, I offer Salah in the Masjid (Mosque) and leave him to pray at home.
Furthermore, he did not fast any of the days of last Ramadan, and as a consequence I
fed a needy person for each day he missed. My question is:

Is feeding a poor person for every missed day valid or not?

Is it possible for me to stay at home to perform Salah with my father in congregation?

When he is awakened to perform Fajr (Dawn) Prayer, he says that he already offered
Salah although we know that he did not. Kindly advise me in this regard. May Allah save
you!

(Part No. 5; Page No. 16)

A: If the reality is as you have mentioned, your father will be absolved from the obligations of Salah
and Sawm because he has lost his mind. The Prophet (peace be upon him) said. There are three

(persons) whose actions are not recorded: a sleeper until he awakes, a boy until he reaches puberty,
and an insane person until he recovers his mind. Your father comes under this Hadith as one who

has lost his mind,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19757

Q: There is a sixty-year-old woman who suffers from a disease that has caused her
mental disorders for six years now. Her doctor says that she will not recover from this
state, in addition to her losing consciousness often. For example, when someone enters
upon her, she may know his name and then forget it. Again, she says that she has not
seen someone for weeks while they are sitting in front of her. She claims that she can
see Jinn (creatures created from fire) and that they go to the sea. Moreover, she
cannot control her urine or bowels, cannot feed herself or walk unassisted.

The question is: Is it obligatory for her to perform the Salah (prayer), observe the Sawm
(fast) and do all other acts of worship?

May Allah reward you!

(Part No. 5; Page No. 17)

A: If the reality is as you mentioned, and the woman is able to understand what is said to her, she
must be ordered to offer Salah at the prescribed times and offer it in the way that suits her. She can
perform Tayammum (dry ablution), if she is unable to use water. She should be ordered to observe
Sawm in Ramadan according to her condition. Allah (Exalted be He) says: Allah burdens not a

person beyond his scope.)

Otherwise, she does not have to offer salah or observe sawm if she does not understand what is said
to her.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21361

Q: I have a sixteen-year-old daughter who suffers many diseases including moderate
mental retardation as well as kidney failure that requires her undergoing kidney dialysis
three times a week. In the light of the facts mentioned above, and as she does not
understand anything or even talk and as her body stature looks like that of a seven-
year-old girl, not sixteen.

My question is: what is the ruling concerning her performing Salah (Prayer) and Sawm
(Fast), given that

(Part No. 5; Page No. 18)

she does not perceive anything around her or even talk despite that she is sixteen?

A: If the said girl can not perceive anything around her, she will not be bound by any religious duties,
because she is not Mukallaf (person meeting the conditions to be held legally accountable for their
actions).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14822

Q: My father was stricken with age and suffered from lunacy before his death. This
caused him to become bedridden for more than three years. This also led him to have a
mental disorder and he became unable to speak. As a result, he abandoned performing
Salah (Prayer) and observing Sawm (Fast). He continued in this condition until he died.

Are we, his children, obliged to make up for the missing days of Sawm, as he did not
observe many months of Ramadan? We hope Your Eminence will give us the answer. May
Allah safeguard you!

A: If your father he would not be held accountable for not performing Salah or observing Sawtn in
this state. That is because Taklif (meeting the conditions to be held legally accountable for actions) is
connected to reason, so nothing is due on you in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 19)

Fatwa no. 16065

Q: My brother got sick and was taken to hospital. The medical examinations showed that
he was suffering from a brain tumor. At the beginning of Ramadan, he had surgery.
During this period he did not offer Salah (Prayer), because he was mentally incompetent.
Sometimes, he did not recognize the time of Salah and when he recognized its times, he
could not perform Wudu 1 (ablution), for he was tube-fed and could not move. He did not
offer Salah during his stay at the hospital that lasted for two and half months. After
recovering his memory, he resumed his Salah. However, the surgery caused him some
loss of memory.

Should my brother make up for the Salah that he missed during these two months?
Taking into consideration that he made up for Ramadan but he did not make up for the
missed Salahs.

Your Eminence: My wife was possessed by Jinn (creatures created from fire) - may Allah
protect us. During two months of her suffering, she did not offer Salah. She used to
forget the time of Salah and offer them beyond their due time when she remembers. She
sometimes offered Salah with or without Wudu 1 (ablution). She sometimes offered them
completely and sometimes did not.

(Part No. 5; Page No. 20)

She used to forget to recite Surah Al-Fatihah. She has, Alhamdu lillah [All praise is due to
Allah], recovered and she offers Salah in its due times and recites Qur'an.

Should my wife make up for the Salah that she did not offer during her illness? Please,
advise! May Allah reward you!

A: a person is not obliged to make up for Salah that he did not offer due to his mental illness for in
this case he is exempted from religious duties, however, he should make up for the Salah that he
missed when he was tube-fed after regaining consciousness. He should offer Salah when Allah cures
him, as by then he is religiously committed. As for your wife, she should not make up for the Salah
she missed during her mental disorder, for she is exempted from religious duties in this case.
However, she should offer what she missed after recovery.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18639

Q: My father has a psychological disorder, which affects him once every year or every
two years and during which he remains mentally retarded for a period between three
and six months. When he comes to his senses and becomes totally cured, I ask him why
he does not perform Salah (Prayer), and he replies that he cannot concentrate while
praying and that he does not know what Salah he offers and even forgets

(Part No. 5; Page No. 21)

what the Imam (the one who leads congregational Prayer) recites. He says that he
prays only with his body while his mind is absent. This has led him to stop performing
Salah. Please bear in mind that this condition of absent-mindedness not only pertains to
Salah, but also strikes him in all his affairs. He has been suffering from this disease for
sixteen years.

Kindly tell us what we should do. May Allah reward you with the best!

A: If the reality is as you mentioned that your father loses his mind, salah is waived for hirn during
the period of his absent-mindedness. If he comes back to his senses, he should offer Salah during
that period as much as he is able to, for Allah (Glorified and Exalted be He) says: So keep your duty

to Allah and fear Him as much as you can As for the period during which he loses his mind, there is

nothing due on him, because he is not held accountable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

Deputy Chairman

Member

"Abdul- "Aziz ibn "Abdullah
ibn Baz

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

Bakr Abu
Zayd

The third question of Fatwa no. 20414

Q 3: A twenty-nine-year-old girl has been physically handicapped since she was two
years old, as her left hand has stopped growing and is smaller than the other hand, she
also suffers from sporadic hysteric fits. Her mental ability

(Part No. 5; Page No. 22)

is limited, which means that she thinks and acts like a child. She is uneducated and has
never offered Salah (Prayer) all her life although she observes Sawm (Fast) during
Ramadan. Is her father sinful because he does not order her to offer Salah? Is she
obliged to offer Salah? If the answer is in the affirmative, how then could she perform
Wudu 1 (ablution) and offer Salah? Is there any advice you would like to give as far as
this girl and her Muslim parents are concerned?

A: If this girl comes back to her senses at certain times, she should perform the legal duties
pertaining to Salah, Sawm, and other obligatory acts of worship. However, when she loses her mind,
she is not obliged to observe the obligatory acts of worship. This is according to the Hadith: <There

are three (persons) whose actions are not recorded... Among the three persons mentioned in the

Hadith is the insane person until they recover their mind. Furthermore, it is incumbent upon her
parents to be lenient and kind to her and to give her the necessary education to benefit her in her
worldly and religious affairs. The most important thing is to teach her how to offer Salah and its
related rulings, including Taharah (ritual purification) from major and minor ritual impurity. The
parents will definitely be rewarded for that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr ibn "Abdullah Abu
Zayd

"Abdul- "Aziz ibn "Abdullah Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18961

Q 3: If someone faints while offering salah (Prayer) and only regains consciousness when
the time

(Part No. 5; Page No. 23)

of the following obligatory Salah is due, should they make up for the first Salah they
have missed as well as the second one?

A: Yes, they should make up for the first obligatory Salah at the time of the second one and offer the
second obligatory Salah at its due time after performing Wudu 1 (ablution), because fainting nullifies
Wudu' like sleep.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14208

Q 2: I witnessed the life of a man who never missed any of the Five Obligatory Daily
Prayers and memorized all of the Noble Qur'an and acted according to it. This is as far as
my knowledge of him, and Allah knows best! However, he did not offer Salah (Prayer) on
the last three days of his final illness, and he died afterwards. What can we do for this
person? We love him and want to make up for what he missed after his death. What is
the ruling on this?

A: You should not make up for the Salah (Prayer) he was unable to perform during his final illness. If
you love this person you can give in Sadaqah (voluntary charity) on his behalf ask Allah to forgive
him, and supplicate to Allah for him. This is because the Prophet (peace be upon him) said: When a

person dies, their deeds come to an end but three: Sadaqah Jariyah (ongoing charity), knowledge
(by which people) benefit, or a pious son who prays for them (for the deceased). (Related by

Muslim)

(Part No. 5; Page No. 24)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20014

Q 2: I used not to offer Salah (Prayer) whenever I was severely ill, as I had no
knowledge that it must be performed even if one is lying down. Many a time, I slept and
did not offer it during my illness or make up for it. Now, the problem is that I do not know
how many prayers I missed so that I can make up for them. Should I make up for all the
times I missed?

Please, guide me and answer my inquiry. May Allah reward you, bless your knowledge,
and make you a source of benefit for all Muslims!

A: You should make up for all the prayers you missed when you were sick. If you do not know the
exact number of missed prayers, you are to guess as accurately as possible and make up for them in
their respective order.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 25)

The second question of Fatwa no. 19909

Q 2: A week after my father's death, my mother passed away. She was old and ill. Her
death shocked me as the two misfortunes followed each other. I wept a lot as I could not
stand this shock. According to doctors my mother suffered from brain hemorrhage. She
missed some Prayers as she was unconscious. When she felt that she was close to
death, she willed a charity to be given to the poor on her behalf as a way of making up
for the missed Prayers. It should be noted that she used to observe Prayer, fast during
Ramadan even though she was weak and old. She even used to offer supererogatory

Sawm.

The problem here is that we do not know how much we should give in charity for missed
Prayers or what the Kaffarah (expiation) for missing some prayers should be.

A: You have to show patience and submit to Allah's Will and Decree, seek Allah's reward through
patience for the loss of your mother, and do not bewail or lament her. It is reported that bewailing,
lamenting or crying out for the dead is prohibited. There is no blame on your mother in what you
have mentioned of her missing some Prayers while she was unconscious, as she was not legally
competent to pray when she was unconscious. She also does not have to make Kaffarah (expiation)
or give to charity to make up for the missed days; because she was unconscious when she stopped
praying.

(Part No. 5; Page No. 26)

If you give to charity on her behalf, that would be good. May Allah (Exalted be He) reward you
munificently for this. Your duty towards her is to invoke Allah for her, ask Allah to pardon her and be
merciful to her, maintain her blood ties, friendship ties, do good to her friends. All this is considered
doing good deeds for your mother after her death.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21713

Q: My mother-in-law is very old and incapacitated, she suffers from diabetes and urinary
incontinence. Her clothes and the place where she performs salah (prayer) are always
soiled by urine. [Mote that her Muslim maidservant always looks after her and cleans her
clothes and room. She always complains that we leave her alone. We cannot sit with her
to eat or drink in her room due to the unpleasant odor of urine, so we have the
maidservant eat with her. Her daughter-in-law dislikes sitting with her in this room. The
children are very young and do not like to be left with her, as they prefer to go out to
play. In addition, she has an impaired memory and I usually inform her when Salah is due.
However, she performs it when she likes. Sometimes, she does not perform Salah unless
we remind her. At other times, we remind her

(Part No. 5; Page No. 27)

but she claims that she has already performed it. Again, we may tell her that the proper
time of Salah is not due yet, but she pays no attention to us! Although we constantly
remind her of the times of prayer, she sometimes claims we do not. She then becomes
angry and invokes Allah against us. She may also perform prayers together. For example,
she may join two Prayers such as Maghrib (Sunset) and ^Isha" (Night) Prayers together.
Furthermore, she wants us to stay with her all the time and neglect our work; otherwise
she gets upset and invokes Allah against us. She fasts in Ramadan, but by the end of the
day before the time of Maghrib, she asks for food to break her fast. She gets upset if we
do not respond. Due to her old age, she suffers from hearing impairment that makes it
difficult to persuade and teach her these things.

Although her son is very busy, he visits her every morning and evening. What is the
ruling on the Salah and fasting she observes? Are we sinful for not staying with her?
What about her invoking Allah against us? Please, advise. May Allah reward you!

A: If the reality is as mentioned, this woman is exempted from Salah and Sawrn, due to her
impaired memory. As for the problem of urinary incontinence, she should be examined by a specialist
who may help her recover from this disease. She is also recommended to wear an adult diaper to
contain urinary emission which can be changed every so often.

(Part No. 5; Page No. 28)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16376

Q 3: What should I do about the Salah (Prayer) which I did not offer for four years in the
past?

A: If you stopped performing Salah because of forgetfulness, sleep, or something that you thought
was an excuse for you, you have to make up for these Prayers even if this happened in the distant
past. You will not be free from responsibility unless you make up for these prayers according to the
Saying of the Prophet (peace be upon him): He who misses a prayer because he sleeps or forgets

it, should offer it when he remembers it, there is no expiation for it, except this. But if you stopped

Salah intentionally or out of negligence, you have to repent to Allah of this sin and you do not have to
make up for the missed prayers; because according to the soundest view of religious scholars,
abandoning Salah is Kufr (disbelief) even if you do not deny that it is obligatory. The Prophet (peace
be upon him) said: What makes one a disbeliever and a polytheist is abandoning prayers. Related

by Muslim in (his Sahih book). He, peace be upon him, also said: That which differentiates us from

the disbelievers and hypocrites is our performance of Salat. He who abandons it, becomes a
disbeliever. Related by Imam Ahmad and Ahl-ul-Sunan (authors of Hadith compilations classified by

jurisprudential themes) with an authentic chain or narrators.
(Part No. 5; Page No. 29)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17557

Q 3: If i woke up after sunrise, should i offer the Fajr (Dawn) Prayer or not? Some say
that there is no need to offer it after sunrise.

A: You should offer the Fajr Prayer at its due time. It is not permissible to delay performing Salah
beyond its due time except for an acceptable legal excuse such as sleep or forgetfulness. The
Prophet (peace be upon him) said; "Anyone who misses a prayer due to sleep or forgetfulness

should offer it when they remember it. There is no expiation for it but this. "> Then he recited Allah's

Words: <and perform As-Salat (Iqaimat-as-Salat) for My Remembrance. May Allah grant us success!

May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibr
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16721

Q: a day after performing ^asr (afternoon) Prayer as three Rak^ahs (units of Prayer)
only, one remembers this, should he make up for it?

(Part No. 5; Page No. 30)

A: He should repeat the Salah as four Rak "ahs, for the Salah offered this way is not valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19716

Q: A man forgot to offer x Isha" (Night) Prayer and did not remember it until the
forenoon. He became confused, so he offered Jumu^ah (Friday) Prayer then offered the
Salah he missed. What is the ruling in this regard? Is the Salah he performed accepted?
Is it obligatory on him to offer the Fajr (Dawn) Prayer or the JurmTah (Friday) Prayer
again or not?

A: The mentioned man has to offer the Salah (Prayer) that he forgot the moment he remembers it.
It is not permissible for him to delay it until another time. The Prophet (peace be upon him) said:
Whoever misses a prayer due to sleeping or forgetfulness, he should offer it when he remembers it,

there is no expiation for it except this.) However, the Salah he offered is correct, and we hope that

Allah will forgive him delaying Salah due to his ignorance of the Shar "y ruling in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 31)

The first question of Fatwa no. 20181

Q 1: A resident shortened and combined the Zhuhr (Noon) and x Asr (Afternoon) Prayers
with some travelers forgetfully, then he remembered what he did before the Maghrib
(Sunset) Prayer. What should he do? Should he repeat the whole Salah (Prayer) or just
the missed two Rak^ahs (units of Prayer) of each Salah? Please, advise!

A : He should hasten to repeat the whole two Salahs because he should not have shortened thern
since he is a resident, and shortening Salah is only permissible for travelers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19160

Q 2: Some Muslim brothers told me that I will be called to account for the Salah (Prayer)
that I did not offer from the age of seven till fifteen. Since Salah is obligatory at the age
of seven and i started to offer it at fifteen, i was told that i must make up for the
prayers i missed during the previous 8 years. Is this correct?

A: Salah becomes obligatory when a Muslim reaches puberty. However Salah is only Mustahab
(commendable), not obligatory, during pre-adolescent years.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah ibn

Fawzan

Ghudayyan

Shaykh

Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 32)

The second question of Fatwa no. 17006

Q 2: what is the ruling on my children who disobey me when I order them to offer Salah
(Prayer)? Should I disown them? also, when I order my daughter to wear Hi jab (veil), she
and her father refuse. What is the ruling on them?

A: You should persist in your efforts to order your children to offer Salah; in fact you must obligate
thern to offer Salah if they are already ten years old or more. If they are less than ten years old, you
should order them to offer Salah but without obligation, even if their father is not helping you in this.
The Prophet (peace be upon him) said: Command your children to offer Salah when they become

seven years old, and beat them for (neglecting) it when they become ten years old; and arrange
their beds (to sleep) separately.) Salah is an obligation that should be carried out by all Muslims.

Moreover, you must order your daughter to wear Hi jab and force her to do this even if her father is
not encouraging you. You should persist in your attempts to order, advise, and guide them to what is
good and wait for your great reward. We ask Allah to guide you, your children and husband, and all
of us!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 18252

Q 5: I am a mother of adult sons who live with me in the same house. When the time of
Salah is due, i wake them up to offer Salah,

(Part No. 5; Page No. 33)

but they sometimes wake up and at other times refuse to wake up. Sometimes they do
not offer Friday Prayer.

Am I committing a sin because of my children? And is it permissible for me to eat with
them?

A: You should continue advising your sons and ordering thern to offer Salah and be patient with
thern. As for eating with them, there is no harm in it if you advice thern and disapprove of their
deeds.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifteenth question of Fatwa no. 18762

Q 15: As the Masjid (mosque) is far from home, a man goes out early to offer Fajr (Dawn)
Prayer leaving his wife and two sons at home an hour or half an hour before the Adhan
(call to Prayer). Returning after Salah, he awakens his sons for prayer. Is this act
permissible for him? Is the mother responsible for awakening her sons?

A: It is not permissible for the father to go out to the Masjid for Salah leaving his two sons at home
without praying in congregation. Rather , he should awaken and order them to pray. He may also
order their mother or anyone else to awaken them if he goes out early. The Prophet (jpeace be upon
him) said, "Command your children to pray when they are seven years old and beat them for

(neglecting) it when they are ten years old, and do not let (boys and girls) sleep together.") He

(peace be upon him) also said, "All of you are guardians and are responsible for your subjects. The

ruler is a quardian and is responsible for

(Part No. 5; Page No. 34)

his subjects; the man is a guardian and is responsible for his subjects (family)."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20637

Q: My son is 35 years old. He has four sons and a wife. He used to have a job but he quit.
Now he and his family live with me in my house. He does not offer Salah (Prayer) at all. It
should be noted that I beat and insult him to force him to offer Salah but in vain. The
Masjid (mosque) is in front of the house, but he does not go to it unless I drag him by
force to catch up with congregational Salah. He does not even complete Salah. He has a
good wife and his children offer Salah in congregation. I fear for the children if I tell them
and their mother about their father's negligence of Salah. It should be noted that I
expressed my disapproval of him so many times and even beat him but he does not
respond to me. I hope your Eminence will tell me what to do with this son. He is mentally
well and usually replies to me saying "I pray!" then when I ask him where he prays, he
says "Allah can be worshipped anywhere!"

I hope your Eminence will tell me what to do with this matter; may Allah reward you with
the best, and protect you for the people of this Peninsula. May Allah protect you and
guide your steps!

(Part No. 5; Page No. 35)

After examining the request for Fatwa, the Committee answer was: You have to force your son to
offer Salah. If he refuses, and he is able to sustain himself you should force him out of your house.
If he is unable to live by himself, you have to keep advising him and forcing him to offer Salah. You
should also report him to the Committee for the Propagation of Virtue and the Prevention of Vice
(CPVPV) so they may help you with him, and you have to be patient and expect reward from Allah for
doing so. May Allah help you! We pray to Allah to grant us all guidance!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15137

Q: i have a sixteen-year-old brother but he does not offer Salah (Prayer). I cannot
strongly reprimand or beat him because I am only two years older than him. My father
blames me when I try to reproach my younger brother while eating because he does not
offer Salah. My father is not convinced that this is the right approach. I hope you will
give me the relevant answer, so as to convince my father that my brother should offer
Salah. What should I do if my brother insists on neglecting Salah? What could we do in
this regard? Please advise. May Allah benefit us and you!

A: First, you have to continue urging your brother to offer Salah with what is best and lenient,
explaining the merits and virtues of Salah and its obligation.

(Part No. 5; Page No. 36)

You should also explain to hirn that anyone who neglects Salah and denies its obligation is a Kafir
(disbeliever) according to Ijrna " (consensus of scholars) and anyone who neglects it out of laziness is
also a Kafir according to the most correct opinion of the scholars.

Second, a Muslim should enjoin his family to offer Salah in obedience to Allah's Sayings: And enjoin

As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)]. We
ask not of you a provision (i.e. to give Us something: money): We provide for you. And the good end
(i.e. Paradise) is for the Muttaqun (the pious - See V. 2:2). > and: <0 you who believe! Ward off

yourselves and your families against a Fire (Hell) whose fuel is men and stones The Prophet (peace

be upon him) said : Command your children to perform Salah when they are seven years old, and

beat them for (not offering) it when they are ten, and do not let (boys and girls) sleep together."}

Accordingly, your father is obliged to teach your brother the obligation of Salah and even beat him if
he does not offer it. You should cooperate with your father in that matter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 37)

The third question of Fatwa no. 15398

Q 3: what should I do with a close friend who does not accept my advice and refuses to
offer Salah (Prayer) saying, Verily you (O Muhammad pJ^>$ oJLt <aJJI ,_s±^) guide not whom you

like, but Allah guides whom He wills. ?

A: You should keep advising your friend who does not offer Salah. If he does not accept your advice,
you should abandon him, because abandoning Salah is Kufr (disbelief). Allah (Exalted be He) says,
• You (O Muhammad oJLc oDl jJL^) will not find any people who believe in Allah and the Last

Day, making friendship with those who oppose Allah and His Messenger (Muhammad (lJLc oDl jJL^-
pJ-^jy)) and {0 you who believe! Take not My enemies and your enemies (i.e. disbelievers and

poly the ists) as friends It is untrue to use the Ayah Verily you (O Muhammad yoJL-09 oJLc dul jJL^)

guide not whom you like as evidence to support his claim. Guiding to the straight path is required

and possible for man. Allah (Exalted be He) addressed Prophet Muhammad (peace be upon him)
saying, <And verily, you (O Muhammad yoJL^ 3 (lJLc oDl l jJL^) are indeed guiding (mankind) to the

Straight Path (i.e. Allah's Religion of Islamic Monotheism). The Prophet (peace be upon him) said,

<"If Allah guides one person through you, it will be better for you than red (expensive) camels."}

(Related by Al-Bukhari and Muslim). However, the previous Ayah rules out man's ability to guide to
the acceptance of Truth, for this is confined to Allah (Glorified and Exalted be He) alone. Allah says,

(Part No. 5; Page No. 38)

<Not upon you (Muhammad yoJL^g oJLc all I jJL^) is their guidance, but Allah guides whom He wills.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 19050

Q 2: my eldest brother does not offer Salah (Prayer); what should I do with him? I hope
that you will give him advice so that Allah (may He be Praised and Exalted) may guide him
to the right way and to perform the obligations of Allah.

A: You should advise your brother and prompt hirn to obey Allah through doing what Allah orders
h i rn J and avoid what Allah forbids hirn to do using wisdom, good instruction and a nice way. In
addition, you should offer him some Islamic books and tapes that will be useful for him.

We recommend your brother to repent to Allah from what he did and to keep himself away from evil
friends and get close to the righteous people. We advise him also to attend Islamic lectures and
forums and to listen to the Qur'an station on the Saudi Radio from which he will gain great benefit.
Moreover, we remind him to recite Qur'an often along with contemplation and reflection on its
verses, performing the supererogatory Salah (Prayer) and observing

(Part No. 5; Page No. 39)

the prescribed daily Salah in their due times, as Salah prevents one from committing immoral and
evil acts. We hope that Allah may accept his repentance and replace his evil deeds with good ones.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15392

Q 2: We as teachers and students offer the Zhuhr (Noon) Prayer in the Musalla (a place
for Prayer) of ^Eid. However, not many people other than us attend the Salah (Prayer),
only one or two persons, because they live far away from the Musalla or are engaged in
jobs in distant places. We watch the students closely while they perform
Wudu 1 (ablution) and Salah, but we do not guarantee that every student perfects his
Wudu 1 or that his clothes are Tahir (ritually pure) as they should be for Salah. While
offering Salah, students may move, look right and left, or laugh with one another;
especially those in the early primary grades. We always guide and direct their behavior,
whether in the Masjid (mosque) or in school. We prefer not to use the corporal
punishment, such as beating, except when necessary until we make them love the
Masjid. However, others consider corporal punishment necessary for each wrong action
they may do to teach them to respect the Masjid for fear of being punished. Could you
kindly advise us in this regard? May Allah benefit us and you!

(Part No. 5; Page No. 40)

A: You are required to teach the students Salah and exhort thern to observe it properly and you shall
be rewarded for doing so. We ask Allah (Exalted be He) to grant you reward for what you are doing
and to tolerate the small faults of our young children, because they cannot be controlled like adults.
They should be accustomed to respect Salah and behave well while offering it by means of soft
words and leniency.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa IMo. ( 16109 )

Q 1: I would like to inform Your Eminence that i have not offered Salah (Prayer) since i
reached the age of puberty, i.e. for one year. Allah guided me and i started to offer
Salah regularly. What is the ruling on the Salah that i did not offer in the past? Do I still
have to offer it? Don't supererogatory Salahs I offer compensate it? If I have to make up
for it, how do I do so?

A : Whoever intentionally abandons Salah is judged to be a disbeliever. The Prophet (peace be upon
hirn) said: What makes one a disbeliever and a p oly the ist is abandoning Salah. (Related by

Muslim). Accordingly, if such a person repents to Allah (Exalted be He), he may not make up for the
Salah he missed. Rather, he will have to be punctual in performing future Salah. Moreover, it is
recommended for him to offer a lot of supererogatory Salah so that Allah might accept his
repentance.

(Part No. 5; Page No. 41)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

-Aflfy

"Abdullah ibn Baz

Fatwa No. ( 16974 )

Q: What is the ruling on a person who does not offer one of the Daily Obligatory Five
Salahs (Prayers), such as Fajr (Dawn), out of laziness and negligence while believing it to
be obligatory?

Is such a person rewarded for the four Salahs he offers and will he be punished for only
the one Salah he abandons? Is he rewarded for other good deeds he does, such as
dutifulness to parents, maintaining kinship ties, and the like?

A: It is obligatory to be punctual in performing all the Five Obligatory Daily Salahs. Allah (Exalted be
He) said: Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e.

the best prayer - l Asr). Allah (Exalted be He) also said: And those who strictly guard their (five

compulsory congregational) Salawat (prayers) (at their fixed stated hours). Actually, abandoning

one Salah is equal to abandoning all Salahs and thus all the other Salahs will not be accepted.
Likewise, no other good deed will be accepted from him unless he becomes punctual in performing
all Salahs even if he believes Salah to be obligatory. In fact, believing Salah to be obligatory alone
may not replace performing it. Moreover, by intentionally abandoning Salah one is judged to have
committed major Kufr (disbelief)

(Part No. 5; Page No. 42)

even if one admits it being obligatory, according to the sound of two opinions of scholars. In this
regard, the Prophet (peace be upon him) said: What makes one a disbeliever and a polytheist is

abandoning Salah. (Related by Muslim in his Sahih). The Prophet (peace be upon him) also said:

{That which differentiates us from the disbelievers and hypocrites is our performance of Salat. He

who abandons it, becomes a disbeliever. (Related by Imam Ahmad and the compilers of the four

Sunan (Hadith compilations classified by jurisprudential themes) books through a trustworthy Isnad
(chain of narrators)).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. ( 17924 )

Q 2: It is well-known that a person who abandons Salah (Prayer) is judged to be a Kafir
(disbeliever) and out of the scope of Islam. What is the criterion to judge a person as
abandoning Salah? Is a person judged to be a disbeliever if they abandon all the Daily
Obligatory Five Salahs? Or, are they judged as such for abandoning even only one Salah?

A: There are many Hadiths indicating that a person who abandons Salah is judged to be a
disbeliever. The Prophet (peace be upon hirn) said: Whoever abandons Salah will be a disbeliever.}

He (peace be upon hirn) also said: What makes one a disbeliever and a polytheist is abandoning

Salah.) Such Hadiths and similar ones indicate that abandoning one Salah has the same ruling as

abandoning all Salahs, although abandoning all the Salahs is more sinful.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 5; Page No. 43)

The first question of Fatwa no. 18164

Q 1: I read in a book about the ruling on the person who does not offer Salah (Prayer)
that they are considered Kafirs (disbelievers) and are neither allowed to marry a Muslim,
be buried in the Muslim graves, nor even be offered Funeral Prayer when they die. If a
person is heedless of Salah and some religious rulings during a certain time in their life,
will they be considered like any other sinner or they are regarded as Kafirs?

A : The person who deliberately abandons Salah is a Kafir according to the most correct opinion of
the scholars regardless of whether they deny its obligation or not. However, if they really deny the
obligation of offering Salah, they are Kafirs according to Ijrna" (consensus of scholars), for the
Prophet (peace be upon him) said : "What makes one a Kafir or a Mushrik (one who associates

others with Allah in His Divinity or worship) is abandoning Salah. "> (Related by Muslim) The Prophet

(peace be upon him) also said: "That which differentiates us from them (i.e. hypocrites) is (our

performance of) Salah. Anyone who abandons it becomes a Kafir." (Related by Imam Ahmad and

Ahl-ul-Sunan (authors of Hadith compilations classified by jurisprudential themes) with an authentic
Sanad (chain of narrators)) Allah (Exalted be He) says about the dwellers of the Fire: "What has

caused you to enter Hell?" They will say: "We were not of those who used to offer the Salat

(prayers), > May Allah grant us success! May peace and blessings be upon our Prophet Muhammad,

his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The fifth question of Fatwa no. 18799

Q 5: A person used to offer Salah (Prayer) then abandoned it for one or two months or
even more. Allah (Exalted be He) then guided him to Al-Haqq (the Truth). Should he make
up for the Salahs he abandoned or not?

A: Whoever abandons Salah for one or two months, or for a lesser or greater period, must renew
their Islam, make sincere Tawbah (repentance to Allah), and regret the Salah they abandoned
because totally abandoning Salah is major Kufr (disbelief). It is, thus, prescribed for this person to
increase his offering of supererogatory acts of worship and implore earnestly to Allah (Glorified be
He) so that He may pardon him, forgive what he did, and accept his Tawbah. Verily, Tawbah cancels
all the sins preceding it. He is not obligated to make up for the Salah he abandoned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19544

Q 4: many a time, I have missed Salah (Prayer) and have not made up for them.
Sometimes, I offered Salah without being in a state of Taharah (ritual purification). In
fact, I do not remember the number of the prayers I missed. Should I make up for them,
and how?

A: You should repent to Allah sincerely and perform as many of the supererogatory prayers and
other acts of worship as you can. You should also supplicate to Allah

(Part No. 5; Page No. 45)

(Glorified be He) hoping that He will forgive you. You should seriously resolve to maintain
performance of Salah at its due time, may Allah forgive you and accept your repentance. Allah
(Exalted be He) says: Verily, the good deeds remove the evil deeds (i.e. small sins).) He (Glorified

be He) also says: And all of you beg Allah to forgive you all, 0 believers, that you may be

successful The Prophet (peace be upon him) said, "Tawbah (repentance to Allah) wipes out all the

previous m isdeeds . " It is enough to repent and then you are not obliged to make up for the Salah

you neglected intentionally. Indeed, neglecting Salah is an act of major Kufr (disbelief); therefore, its
KaflFarah (expiation) is to turn in repentance to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20155

Q: My son who was seventeen years old died two months ago in a car accident without
any responsibility on his part. He used to not offer Salah (Prayer) or observe Sawm
(Fasting) of the month of Ramadan. Is it permissible for his mother, his brothers, and me
to make up for the month of Ramadan on his behalf? Likewise, if I fast the Day of
x Ashura", the Day of

(Part No. 5; Page No. 46)

x Arafah or Mondays and Thursdays on his behalf, will my son receive the reward of
fasting these days? Moreover, I offer four Rak^ahs before Zuhr (Noon) Prayer and two
Rak^ahs after it and after ^Asr (Afternoon) Prayer, Maghrib (Sunset) Prayer,
Isha" (Night) Prayer and Fajr (Dawn) Prayer on his behalf.

A: If a person died while he used to not offer Salah or observe Sawm, he is not regarded a Muslim.
Whoever abandons Salah intentionally is a disbeliever as the Prophet (peace be upon hirn) said:
What makes one a disbeliever and a polytheist is abandoning prayers Thus, if your son died like

this and did not offer repentance to Allah (Glorified and Exalted be He), it is not permissible to seek
forgiveness for him or supplicate to Allah for him. As for what you offer of Salah and Sawm, they do
not benefit him even if he is Muslim, for Salah does not have a proxy. It is worth mentioning that it is
not permissible to offer supererogatory Salah after "Asr (Afternoon) Prayer except for a reason.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20399

Q 1: A husband offers all the obligatory Prayers except for Fajr (Dawn) Prayer, which he
offers after sunrise, and persists in doing so for many months, even though his wife
offers him advice and wakes him for Fajr (Dawn) Prayer. He refuses to wake up because
of sleep.

The question is about the wife of this man, does she commit a sin by living with him

(Part No. 5; Page No. 47)

or does she have to ask for divorce?

A: It is not permissible for the person to delay obligatory Salah (Prayer) after its time is due unless
there is a legal excuse such as sleep or forgetfulness, If the husband delays Salah deliberately, as
mentioned in the question, the wife has to abandon him and go live with her family; because
intentional delay of offering Salah after its time is due, is Kufr (disbelief) according to the saying of
the Prophet (peace be upon him): That which differentiates us from the disbelievers and hypocrites

is our performance of Salat. He who abandons it, becomes a disbeliever, and his saying: (What

makes one a disbeliever and a poly the ist is abandoning prayers.'* .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 21422

Q 2: i traveled abroad with my husband and i gave up my Hijab (veil) for a while then i
returned to it. Moreover, I abandoned Salah (Prayer) for a week for a reason that I do
not recall, or maybe due to Satan's temptation. What should I do?

A: You have to make Tawbah (repentance to Allah) and continue performing Salah and wearing
Hijab. Undoubted^ Allah forgives those who sincerely make Tawbah to Him.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

^ Abdul- ^Aziz ibn 1 Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 48)

Adhan and Iqamah

Fatwa no. 14131

Q: What are the rulings related to the Adhan (call to Prayer)? Is it permissible for any
person to pronounce the Adhan?

A: The Adhan is a form of "Ibadah (worship) and a means to draw closer to Allah (Exalted be He). It
is one of the best acts of "Ibadah because of its great reward. It was authentically reported from the
Prophet (peace be upon him) that he said: "If the people know (the reward) for (pronouncing) the

Adhan and for (standing in) the first row (in congregational Salah) and find no other way to get that
(reward) except by drawing lots, they would draw lots." It is permissible for any person to

pronounce the Adhan as long as he is Muslim, sane, trustworthy, and honest. It is also desirable to
be Tahir (ritually pure) and loud-voiced.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14935

Q: A person says that a new Imam (the one who leads congregational Prayer) has been
appointed in a small Masjid (mosque) in his village, and this Imam has a twelve-year-old
son, in addition to neighboring children whose ages range from six to twelve. These
children respectively pronounce the Adhan (call to Prayer) in that Masjid in due time. Is
it permissible for them to pronounce the Adhan despite their age? Please note that

(Part No. 5; Page No. 49)

this Masjid has no official appointed Mu'adhin (caller to Prayer).

A: It is Mustahab (desirable) that the Mu'adhin be an adult person, because he is responsible for
informing people of the due time of Salah (Prayer) as well as the time of the break of dawn and
sunset in the days of Sawm (Fast).

As for the Adhan pronounced by a young boy, if he is discerning, depends on an adult on how to
pronounce it in the right manner, or pronounces the Adhan in Masjids of his town where others do
the same, it is permissible for a young boy to pronounce the Adhan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Third question of Fatwa no. 17882

Q 3: My teacher says that adhan (call to Prayer) was ordained along with Salah (Prayer)
on the occasion of Isra" (Night Journey) and MTraj (ascension to Heaven). Is this
correct?

A: Adhan was ordained in Madinah after Hijrah (Prophet's migration). The foregoing is authentically
reported in the Hadith of "Urnar ibn Al-Khattab and "Abdullah ibn Zayd ibn "Abdu-Rabbihi Al-Ansary
(may Allah be pleased with them both). Accordingly, your teacher's saying that Adhan was ordained
in the heavens along with Salah is a false claim that has no valid basis.

(Part No. 5; Page No. 50)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18440

Q 1: Is it not recommended to not use loudspeakers for Adhan (call to Prayer) so as not
to be heard by those who are not Tahir (ritually pure)?

A: It is a Sunnah to raisa the voice with Adhan evan if it is done by loudspeakers or heard by not
Tahir people.

It is a Sunnah for a person who hears Adhan to respond to it and repeat after the Mu'adhin (a caller
for prayer) except in Al-Hay "alah (Saying Hay "Ala Al-Salah, Hay "Ala Al-Falah (corne to prayer,
corne to success)), he should say: "La Hawla Wala Quwwata Ilia Billah" (There is neither might nor
power except with Allah) even if he is not Tahir. This is a kind of general Dhikr (Remembrance of
Allah), which does not require purification because purification is meant for Salah, circumambulation
and reciting the Qur'an from the Mus-haf (Arabic copy of the Qur'an).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17938

Q 2: Is it permissible to pronounce the Iqamah (call to start the Prayer) with the same
number of phrases as the Adhan (call to prayer), that is, by saying each phrase twice or
is it better to say it once?

A: The formula of the Iqamah consists of eleven phrases, each is said once without
(Part No. 5; Page No. 51)

repetition except for the phrase of Takbir (saying: "Allahu Akbar [Allah is the Greatest]") and "The
time of Salah has come/ 1 because the Prophet (peace be upon him) ordered Bilal to say each phrase
of the Adhan twice and that of the Iqamah only once except for the phrase "The time of Salah has
come" and Takbir. It was authentically reported in the Hadith of "Abdullah ibn Zayd ibn "Abd-Rabbihi,
who received the phrases of the Adhan and the Iqamah in a dream, that he repeated Takbir twice at
the beginning and end of the Iqamah. Furthermore, it is permissible to pronounce the Iqamah in a
faster way unlike the Adhan which should be uttered slowly.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19178

Q 1: during Ramadan, some Mu'adhins (callers to Prayer) do not pronounce the Adhan
(call to Prayer) for the Fajr (dawn) Prayer but use bells instead and some other
Mu'adhins do not do anything. Also, they pronounce no Adhan during the period of Suhur
(pre-dawn meal before the Fast); they only say Tahlil (saying: "La ilaha ilia Allah [There is
no god except Allah]"), or recite the Qur'an, or play a cassette tape of recitation of the
Qur'an. What did the Salaf (righteous predecessors) use to do?

A : The Adhan is pronounced to inform the people of the time of Salah (Prayer) or the approach of its
time, such as the first Adhan for the Fajr Prayer. Nothing can replace it; because it is one of the
Tawqifiy (bound by a religious text and not amenable to personal opinion) matters. It is not
permissible to add or delete from its wording or to replace it (the Adhan) with another means.
Anyone who replaces the Adhan with a bell is imitating the Christians and acting unlike Muslims; and

this is an abominable act. Thus, it is Haram (prohibited)

(Part No. 5; Page No. 52)

to use a bell instead of the Adhan to announce the time of Salah nor to neglect it entirely; because
pronouncing it is a collective obligation and the people will be committing a sin if none of them
pronounces it. Also, it is not permissible to neglect pronouncing the Adhan entirely since it is one of
the apparent Islamic rituals, and neglecting it is considered disdain of the Islamic religious matters.
Similarly, if a person says Dhikr (Remembrance of Allah) or Du"a' (supplication) or even recites the
Qur'an instead of the Adhan, they will be introducing a Bid "ah (innovation in religion) which
displeases Allah (Exalted be He) and their deeds will be rejected according to the Hadith in which the
Prophet (peace be upon him) said: "Anyone who innovates things in our affairs for which there is no

valid (reason) (commits sin) and these are to be rejected." The basic rule is that reciting the Qur'an,

seeking Allah's Forgiveness, and saying Dhikr are done after the Adhan and after offering Tahiyyat-
ul-Masjid (two-un it-Prayer to greet the mosque). Each person should do this alone and in a low voice
so as not to distract other people offering Salah. This was the practice of the Salaf.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20519

Q: We are a group of employees in a governmental department. We offer congregational
Salah (prayer) at a specific place but we do not call the Adhan (call to Prayer) for
congregational Salah because we do not hear the Adhan of the Masjid (mosque). We just
make the Iqamah (call to start the Prayer) before we pray. I hope your Eminence will
explain the following points:

First: Is it permissible to make the Iqamah only and overlook the Adhan?

Second: What if the microphone in our Masjid (mosque) does not work or there is a
power cut

(Part No. 5; Page No. 53)

because we, or some of us, depend on hearing the Adhan from the Masjid? is it
permissible for women to make Adhan and iqamah?

Third: A person or a group of people entered the Masjid to offer Salah and found that
the Salah was over, do they have to make Adhan and Iqamah or do they have to make
Iqamah as most people do today?

Fourth: if a person slept and missed some Prayers, what is permissible for him with
regards to the Adhan and iqamah?

Fifth: Is it permissible for a woman to fast and perform Salah after delivery if postpartum
blood stopped before forty days?

A: First: You have to offer Salah in the nearest Masjid as long as you are able to do so and as long
as you can hear the Adhan; because it is obligatory for men to offer obligatory Salah in the Masjid
and it is not permissible to postpone it. As for women, it is not permissible for them at all to make
Adhan or Iqamah.

Second: Nowadays, there are accurate tools that tell the time. If you cannot hear the Adhan, you
may consult your watch to know the time and go to the Majisd.

Third: Making the Adhan is one of the collective obligations. If the Mu'adhin (caller to Prayer) made
the Adhan in the Masjid and finished Salah and a new group was held to offer the Salah they missed,

(Part No. 5; Page No. 54)

it is permissible for them to make Iqamah only and they do not have to make the Adhan.

Fourth: If a person lives in the city, it is permissible for them to make Iqamah for every missed
Salah. But if a person lives in the desert or a place where no one makes the Adhan, it is permissible
for them to make the Adhan and Iqamah for every Salah.

Fifth: If the woman became ritually pure before forty days of her postpartum period, she has to
perform Ghusl (ritual bath following major ritual impurity), offer Salah and fast, and it is permissible
for her husband to have sexual intercourse with her; because she is considered ritually pure after the
postpartum blood stops.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17671

Q 3: The Mu'adhin (caller to Prayer) in our Masjid (mosque) is old. He is about 75 years
old. he smokes and shaves his beard. Is his making the Adhan (call to Prayer) valid and
permissible or not? If it is not permissible, we hope your Eminence will inform the Ministry
of Hajj, Endowment and Islamic Affairs about this. It should be noted that we advised him
and talked to him many times and so did many other people in the same neighborhood,
but he says: "Let us live, 0 people!" He also sells cigarettes in his shop that is adjacent
to the Masjid (mosque). May Allah grant us success to do what pleases Him.

A: You have to refer to the people in charge of your Masjid

(Part No. 5; Page No. 55)

so that they may replace him; because he commits sins publicly and we fear that other people will
follow his example.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20579

Q: I like the manner in which the well-known Adhan (call to Prayer) of the Haram (the
Sacred Mosque in Makkah) is performed. It is recorded at the beginning of the tapes of
Qur'an in the Kingdom of Saudi Arabia. I imitate it well enough that some who hear me in
the Masjid (mosque) say that they like it, for it appeals to their longing for Al-Haramayn
Al-Sharifayn (the Two Sacred Mosques: the Sacred Mosque in Makkah and the Prophet's
Mosque in Madinah). Some people pray for me when hearing it out of admiration.
Nevertheless, other people told me that this way includes Lahn (incorrect recitation due
to mispronunciation of letters or grammatical mistakes) and excessive prolongation
compared to the known rules of Tajwid (art of Qur'anic recitation). Hence, I feel uneasy
when imitating the Mu'adhin (caller to Prayer) of Haram. Is this way of Adhan permissible
or am I to blame for this?

Please, advise. May Allah reward you!

A: The Adhan is one of the great rites of Muslims. It is an act of devotion on the part of the servant
to Allah (Exalted be He). Accordingly, the Mu'adhin should pronounce it in a simple and
straightforward manner. He should not sing it or prolong it.

(Part No. 5; Page No. 56)

Rather, he should call it in accordance with its rules and the etiquettes of Sharfah (Islamic law),
indeed, mimicking the sound of another Mu'adhin when calling the Adhan was not the tradition of the
early Salaf (righteous predecessors).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fifth question of Fatwa no. 20977

Q 5: Is the first Adhan (call to Prayer) for Fajr (Dawn) Prayer Wajib (obligatory) or
Sunnah (a commendable act)?

A: The first Adhan for Fajr Prayer is Sunnah for it aims at awakening people to get ready for Salah
(Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muha in mad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

Member

/lernber

Member

"Abdul- "Aziz ibn 'Abdullah Al Al-Shaykh

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

Bakr Abu Zayd

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 19446

Q 6: What is the ruling on adding the phrase "Al-Salah Khayrun min-al-Nawm (Salah is
better than sleep)" to the Adhan (call to Prayer) pronounced in a Masjid (mosque)
where just one Adhan for the Fajr (Dawn) Prayer is pronounced?

A: pronouncing the Adhan twice for the Fajr prayer is an act of the Sunnah (whatever is reported
from the prophet). One Adhan should be pronounced before the appearance of Al-Fajr-ul-Sadiq (true
dawn) to alarm the people to the forthcoming due time of Salah (Prayer) and another after the
appearance of Al-Fajr-ul-Sadiq.

(Part No. 5; Page No. 57)

The Mu'adhin (caller to Prayer) adds to the second Adhan the phrase "Al-Salah Khayrun min-al-
Nawm" twice after the two phrases "Hay "ala Al-Salah (come to Prayer)" and "Hay "ala Al-Falah
(come to success)".

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19803

Q 2: It is known that Fajr (Dawn) has two Adhans (calls to Prayer), the first of which is
half an hour before the time. When is the phrase "Salah (Prayer) is better than sleep"
said, in the first or the second Adhan? I say it in the first Adhan. Is this right?

A: The authentic Sunnah (whatever is reported from the Prophet) and the practices of the Muslims,
whether the Salaf (righteous predecessors) or their successors, indicate that saying "salah is better
than sleep" should be in the second Fajr Adhan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17488

Q: I hope Your Eminence will explain whether a person who offers Salah (Prayer) alone,
even if in their houses,

(Part No. 5; Page No. 58)

is entitled to announce the Adhan (call to Prayer) and Iqamah (call to start the Prayer)
and then start to offer Salah.

A: Muslim men are obligated to offer the Five Obligatory Daily Prayers in the Masjid (mosque) in
congregation. If they have a Shar"y (Is la mica I ly lawful) excuse, it is permissible for them to offer
Salah at home. If they offer it alone, they should only announce the Iqamah and not the Adhan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Portal of the geneYSl I 1 residency
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Second question of Fatwa no. 14096

Q 2: if a Mu'adhin (caller to Prayer) commits a mistake while making Adhan (call to
Prayer), will he be required to remake Adhan from the very beginning, or does he only
have to correct the word that he erred in or forgot then proceed with the Adhan? On
the other hand, if a person makes a mistake while saying Iqamah (call to start the
Prayer), forgets a sentence, or repeats a sentence that is not to be repeated; what will
he be required to do? To give an example, if the Mu'adhin (while making Iqamah) repeats
Hay x Ala-s-Salah (come for the prayer) twice or forgets it and realizes his mistake in the
middle of saying the same sentence or commits a similar error; how can he correct
himself? Provide us with your beneficial answer please. May Allah reward you with the
best.

A: If the Mu'adhin commits a mistake or forgets something while saying Adhan or Iqamah, he has to
say the sentence that he forgot or repeat the sentence that he erred in then proceed with Adhan or
Iqamah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 59)

The sixth and seventh questions of Fatwa no. 18762

Q 6: An official Mu'adhin (caller to Prayer) has assigned a person to call the Adhan (call
to Prayer) instead of him when he travels. However, when this assignee pronounces the
Adhan and says "Allahu Akbar (Allah is the Greatest)/ 1 he prolongs the "ba" in the word
"Akbar". When he is advised not to say it like this, he says that he cannot say it another
way. Is this permissible?

A: It is not permissible to prolong the "ba"' when saying "Allahu Akbar" in the Adhan or in anything
else. This involves distortion of the required meaning as it will bear the meaning of the plural of
"Kubr" which means drums in Arabic as stated by scholars. It is, thuSj necessary to prevent that man
from pronouncing the Adhan and to search for someone else who can do it in the right way.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 7: is it permissible for the Mu'adhin (caller to Prayer) of a Masjid (mosque) to say
"Come to Salah (success)" instead of "Come to Salah (Prayer)" in the Adhan (Call to
Prayer)?

A: If the Mu'adhin says, "Coma to success" instead of "Come to Prayer", his Adhan is invalid, as he
has replaced a Mashru" (Islarnically acceptable) word for another, so the Adhan is incomplete and
invalid. Such a Mu'adhin should be prevented from pronouncing the Adhan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 60)

The second question of Fatv/a no. 18896

Q 2: In the Masjid (mosque) of the town where I work, the Mu'adhin (caller to Prayer) is
used to add the word "Sayyiduna" (our master) by saying "Ashhadu Anna Sayyiduna
Muhammadan Rasulu Allah (I bear witness that our master Muhammad is the Messenger
of Allah)". I believe that one should say during the Adhan (call to Prayer) "Ashhadu
Anna Muhammadan Rasulu Allah" without the word "Sayyiduna". However, many people
object to this, especially that our town has fourteen Masjids and all of them say in their
Adhan "Ashhadu Anna Sayyiduna Muhammadan Rasulu Allah". Who is right and which of
the two sayings is the soundest and the best?

Please advise me in this regard as I think my view is the one reported from the Prophet
(peace be upon him). I also believe that since we face the direction of the Kabbah in
Salah (Prayer), we have to follow their way of pronouncing the Adhan.

A: adding the word "Sayyiduna" to the adhan is not permissible; it is rather one of the innovated
matters which should be avoided. The words of the Adhan are reported in the books of Sunnah and
none of them contains the word "Sayyiduna". Therefore, we should adhere to the reported words
and add nothing to them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 61)

The third question of Fatwa no. 19576

Q 3: What is the ruling if the Mu'adhin (caller to Prayer) forgets to say, "Al-Salah
Khayrun mina-al-Nawm (Prayer is better than sleep)" in the Adhan (call to Prayer) of the
Fajr Prayer?

A: If the Mu'adhin forgets a word from the Adhan then he remembers it while he is still announcing
the Adhan j he should say the missed word and the following words of the Adhan. However, if he
does not remember until some time later, he has to repeat the entire Adhan unless there is another
Mu'adhin, for the Adhan is a collective obligation which is fulfilled by the Adhan of another Mu'adhin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20592

Q: I suffer from a disability that makes me unable to offer Salah (Prayer) except while
sitting. There is a nearby Masjid (mosque) but when the time of the Adhan (call to
Prayer) is due, no one comes to announce it. Consequently, I carry out this duty through
the microphone, but while sitting. It is worth mentioning that this Masjid has no regular
Mu'adhin (caller to Prayer), that is, there is no person empowered by the authority
responsible for Masjids to announce the Adhan. Whoever enters the Masjid at the time
of the Adhan should announce it. Is it permissible for me to announce the adhan while
sitting down because of the reason already stated? Please advise, may Allah reward you
with the best!

A: The basic rule regarding the Adhan is that it should be announced by a person who is standing.
However, it is permissible for

(Part No. 5; Page No. 62)

a person - who has a Shar "y (Islarnically lawful) excuse to sit - to announce the Adhan as long as the
objective of informing the people about the time of Salah is met. Yet it is better for the Adhan to be
announced by a standing person whenever this is possible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19015

Q: I work in a company where the Adhan (call to Prayer) of Zhuhr (Noon) and x Asr
(Afternoon) Prayers is announced using a recorder. What is the ruling on this? Is this
Adhan considered Sharpy (Islamically lawful)? Is it sufficient to pronounce the Adhan in
the Musalla (a place for Prayer), taking into consideration that only a small number of
employees hear it owing to the largeness of the company? What is your opinion with
regard to pronouncing the Iqamah (call to start the Prayer) using a loudspeaker to draw
the attention of those who do not hear the Adhan?

A: Announcing the Adhan using a recorder does not comply with the Shar"y Adhan, which is
prescribed to notify the people that the time of Salah (Prayer) has become due. It is not an actual
Adhan but only a recorded voice whereas the Adhan is an act of worship that must involve both
intention and deed. The Prophet (peace be upon him) said: "The reward of deeds depends on the

intentions and every person will get the reward according to what they have intended." Thereupon,

the Adhan must be announced when the time of Salah becomes due in the place where Salah is
offered. If there is a need for a loudspeaker to inform the people so that they come

(Part No. 5; Page No. 63)

and offer Salah, there is no harm in using it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16480

Q 4: If i miss the x Asr (Afternoon) Prayer in congregation and i want to offer it at home
before its due time is over; should i pronounce the Adhan (call to Prayer)?

A: If you miss an obligatory Salah (Prayer), you could either perform it in the Masjid (mosque) or at
home. If it is within your ability to perform it in congregation, you have to. You should pronounce the
Iqamah (call to start the Prayer) before offering Salah, but you do not need to pronounce the Adhan,
because the Adhan already pronounced is the Masjid is enough.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Pazzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14289

Q 2: In our village during the month of Ramadan, the Mu'adhin (caller to Prayer)
announced the Adhan (call to Prayer) for the Maghrib (Sunset) Prayer seven times
before the Prayer time. Accordingly, a number of the people at our village broke their
fast. It is note worthy that the Mu'adhin did not do that on purpose.

Does he have to make Kaffarah (expiation)? Do the people who broke their fast have to

(Part No. 5; Page No. 64)

make up for that day?

A: During the month of Ramadan the Mu'adhin has to make sure that the Prayer time is due,
especially at sunset and dawn. This is because at sunset it is permissible to break the fast and at
dawn, it is obligatory to abstain from food and drink. If the Mu'adhin did this out of forgetfijlness, we
ask Allah to forgive him. However, he must tell the people who broke their fast that they have to
make up for that day.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15898

Q 2: We have two Masjids (mosques); one is Jami* (a large mosque where JuimT ah
[Friday] Prayers are held) and the other is a small one. Once I went to offer Salah
(Prayer) in the small Masjid; and although the Iqamah (call to start the Prayer) was
already announced in Al-Majid Al-JamT, no one had announced the Adhan (call to
Prayer) in the small Masjid. In such a case, should we announce the ^Iqamah and offer
Salah or should we first announce the Adhan and the Iqamah and then offer Salah?
Please advise.

A: If the rnu'adhin (caller to Prayer) has not announced the Adhan, it is desirable for those who
attend to offer Salah to announce it except if this would cause disruption, like if the time is late. In
this case, it is sufficient to announce the "Iqarnah only.

(Part No. 5; Page No. 65)

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17374

Q: The Imam (the one who leads congregational Prayer) and the Mu'adhin (caller to
Prayer) of our Masjid (mosque) is the same person. He is doing a great job (although
none can verify this but Allah). However, he often hastens the Adhan (call to Prayer),
especially in Ramadan. Once he hears the radio announces that the Adhan is about to be
aired live from Al-Masjid Al-Haram (the Sacred Mosque in Makkah), he immediately
pronounces it even before it is pronounced in Al-Haram. When we tell him of that matter,
he says that the sun sets five minutes before the time of the Adhan in Al-Haram,
claiming that he and others have witnessed that many times at the seashore. He quotes
as supporting evidence the Hadith in which the Messenger (peace be upon him) said:
("When night falls from this side and the day vanishes from this side and the sun sets, the fasting

person should break their Sawrn (Fast)." He quotes other reported Hadith pertaining to the

preference of hastening to break Sawm. Please advise us in this regard. May Allah
reward you!

A: It is not permissible for the Mu'adhin to pronounce the Adhan once he hears the radio announcer
say that the Adhan will be aired from Al-Masjid Al-Haram, because this does not indicate the
beginning of the Adhan but rather the approach of its due time. The Mu'adhin is not permitted to
pronounce the Adhan unless he is sure that the prescribed time of the obligatory Salah (Prayer) is
due. It is also permissible for him, if he is in Makkah and the Adhan of

(Part No. 5; Page No. 66)

Al-Masjid Al-Haram is aired live on that day, to pronounce the Adhan in his Masjid upon hearing that
of Al-Masjid Al-Hararn, but not before that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18493

Q: What is the ruling on a person who announces the Adhan (call to Prayer) before the
due time of Adhan announced in Um Al-Qura, especially the Adhan of the Maghrib
(Sunset) and Fajr (Dawn) Prayers?

A: Whoever is not sure of the crack of dawn and sunset should announce the Adhan according to the
Prayer times of Urn Al-Qura because they are legally recognized Prayer times in the Kingdom of
Saudi Arabia and we heard of nothing wrong with it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17332

Q 2: During the Iqamah (call to start the Prayer), do we have to remain seated until the
Mu'adhin (caller to Paryer) says the phrase "the Salah (Prayer) is due to be established 1
after which we have to stand up for Salah? Is it permissible to say: "May Salah continue
to be established for as long as the heaven and the earth continue to exist"?

A: It is permissible to stand up for Salah at the announcement of Iqamah. There is nothing wrong,
however, if one remains seated until

(Part No. 5; Page No. 67)

the Mu'adhin says : "The Salah is due to be established". This is permissible only if the Imam is
present at the moment the Iqamah is announced. If, however, the Imam is not present, then one
must remain seated until they see him.

The Prophet is not reported to have said statements such as 'May Salah continue to be established... 1
upon the announcement of the Iqamah. Therefore, it is preferable not to utter these words. One
may, however, repeat the same words uttered by the Mu'adhin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18097

Q 2: In many Mas j ids (Mosques), the prayers' rows are formed before the Iqamah (call
to start the Prayer) is pronounced, especially when there are lectures and in Jumu ah
(Friday) Prayer. Is this Bid ah (innovation in religion)?

A: If the Imam is not present it is recommended for the Ma'mums (persons being led by an Imam in
Prayer) to stand up when seeing him for the Prophet (peace be upon him) said, "When the Iqamah

is pronounced, do not get up until you see me."> .

However , if the Imam is present in the Masjid, the Ma'mums would get up to offer Salah when the
Mu'adhin (caller to Prayer) starts to pronounce the Iqamah. The Ma'mums are not to be blamed if
they get up

(Part No. 5; Page No. 68)

at the beginning, the middle, or the end of the Iqamah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 18793

Q 1: Regarding the Athar (narration from a Companions) which reads: "The Mu'adhin
(caller to Prayer) is in charge of Adhan (call to Prayer) and the Imam (the one who leads
congregational Prayer) is in charge of Iqama (call to start the Prayer)"; does this Athar
just mean that the Imam is the person to decide the time of Iqamah or does it mean that
the Imam is entitled to ask a person other than the Mu'adhin to make Iqamah?

A: The narration quoted in the question means that it is the Irnarn who decides the time of Iqamah.
The concerned narration does not imply that the Imam is to ask a person other than the Mu'adhin to
make Iqamah without there being a legal excuse, for doing so contradicts Sunnah (whatever is
reported from the Prophet). A Hadith that supports the foregoing is what is related by Abu Dawud
and Al-Tirrnidhy from the Prophet (peace be upon him) that he said: Whoever calls the Adhan

pronounces the Iqamah. Al-Tirrnidhy commented: "The fact that most scholars accepted such a

Hadith and acted upon it is a sign of its authenticity."

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 69)

Fatwa no. 20528

Q: We work in the Salt Water Desalination Public Corporation in Jeddah. The corporation
produces water and electricity. Work demands great caution and punctuality. The
working hours that have been regulated include half an hour break for Zhuhr (Noon)
Prayer. The time for the Zhuhr Prayer changes gradually during the four seasons from
(12:05 p.m.) to (12:40 p.m.). The time for Salah (Prayer) is fixed at (12:50 p.m.)
throughout the year and the Adhan (call to Prayer) is announced in its due time. This is
an attempt to regulate the work as the Prayer break begins at (12:30 p.m.) and ends at
(1:00 p.m.); and this is fixed throughout the year.

Is there anything wrong with announcing the Adhan in its due time and delaying the
Iqamah (call to start the Prayer) to (12:50 p.m.)? Please advise; may Allah reward you.
Is the employee who does not abide by these regulations to blame? Indeed, some
employees may leave their work and go to the Masjid (mosque) directly after hearing
the Adhan even if it is announced at (12:10 p.m.). As the issue is urgent, please decide it
as soon as possible. May Allah preserve you for Islam and Muslims and guide you to
things that please Him. May peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

(Part No. 5; Page No. 70)

A: It is permissible to delay the Iqamah until the people prepare themselves and come to Salah.
Anyone who wants to go to the Masjid immediately after the Adhan may do so, because this is the
basic rule.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21434

Q: is it permissible for a person who makes the iqamah for Salah to put his fingers in his
ears, or hold his hand on his chest as if he is in Salah, as I saw some people do both
things. Because I love the Prophet (peace be upon him) and his Sunnah, I would like to
know what is right, may Allah reward you for that!

A: The basic ruling in the Sharfah is that acts of worship should be based on Tawqif (a religious
text and not personal opinion) and not on sayings or acts involving innovation in religion. Therefore it
is not permissible for a person who makes the Iqamah to put his fingers in his ears; because this is
specific to the Adhan. Also it is not permissible to hold one's hands on the chest as if in Salah
because there is no evidence for doing so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 71)

Fatwa no. 17944

Q: Your Eminence, some female students in classes of illiteracy elimination in our district
announce the Adhan (call to Prayer) and the Iqamah (call to start the Prayer) loudly.
They have been informed by some of their colleagues in the center that this is not
permissible. I hope Your Eminence will send us a written Fatwa (legal opinion issued by a
qualified Muslim scholar) in this regard so that we can inform them about it and post it on
the bulletin board in the center, if Allah wills. They also offer Salah (Prayer) in
congregation being led by one of them.

A: The Adhan and Iqamah have to be announced by men. Women are not required to announce
either the Adhan or Iqamah lest their voice is attractive and attracts men. Only the men among the
Sahabah (Companions of the Prophet) announced the Adhan whereas women did not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 18252

Q 7: should woman pronounce Iqamah (call to start the Prayer) when offering
congregational Prayer together?

A: Women are not required to pronounce Iqarnah, as this is the job of men.

(Part No. 5; Page No. 72)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18333

Q 2: is it permissible for a woman to pronounce the Adhan (call to Prayer) at her home to
offer Salah (Prayer)?

Q: It is not permissible for a woman to pronounce the Adhan whether at home or elsewhere,
because the pronouncement of the Adhan must only be carried out by men, and to avoid Fitnah
(sedition) that may result from hearing her voice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15410

Q 1: It has become customary for some people awaiting the Salah (Prayer) in the Masjid
(mosque) to say when the Iqamah (call to start the Prayer) is being pronounced and
after the Shahadah [(Testimony of Faith, saying "La ilaha ilia Allah" (there is no deity but
Allah)]: "Verily, La ilaha ilia Allah." Some Muslim brothers tell them that this is not
permissible, because it is not authentically reported from the Prophet (peace be upon
him). Gome others say after the Iqamah and before Takbirat-ul-Ihram (saying: "Allahu
Akbar [Allah is the Greatest]" upon starting Prayer): "□ Allah, show mercy on us when
we stand for reckoning before You." Similarly, some Muslim brothers object to that as
being not permissible on the grounds that this DiTa 1 (supplication) is not authentically
reported in any books.

A: It is prescribed that those who hear the Iqarnah are allowed to repeat the same phrases of the
Iqarnah, because the Prophet (peace be upon hirn) has ordered us to repeat what the Mu'adhin
(caller to Prayer) says.

(Part No. 5; Page No. 73)

This is based on the fact that the Iqarnah is the Adrian, and one should say after it: O Allah! Lord of

this most perfect call (to Prayer) and of the Prayer that is to be established, grant our master,
Muhammad, Al-Wasilah (the most superior degree in Paradise) and a rank of distinction, and
resurrect him to the lauded position that You promised him. Verily, You never break a promise.

However, and as far as we know, there is no specific Du "a' to be said after the Iqamah and before
Takbirat-ul-Ihram except the one mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16802

Q 3: What is the ruling on sending peace and blessings upon His Messenger aloud after
the Adhan (call to Prayer) using different wordings?

A: It is recommended to repeat after the Mu'adhin (caller to Prayer) except when he says, 'Hayy "ala
Al-Salah [come to Prayer!! Haya 'ala Al-falah [come to success!]' for the listener should then say, 'La
haw la wa-la quwwata ilia billah (There is neither might nor power except with Allah)'. When the
Adhan is pronounced, the Mu'adhin and the listeners should send peace and blessing upon the
Prophet (peace be upon him). They should also say individually rather than collectively, "Allahurnrna

rabba hadhihi al-da'wati al-Tarnrnah, wal -Salatil-Qa'irnah, J ati Muhamrnadan al-Wasilata wal-
Fadilah, wab"athhu maqaman mahmudan alladhi wa'atah. [Oh Allah, the Lord of this perfect call and
of this prayer, which is going to be established, bestow upon Muhammad Al-Wasilah (the highest
position in Paradise) and Al-Fadilah (extra degree of honor) and raise him to Al Maqam Al Mahmud,
which You have promised to him].") It is not permissible for the Mu'adhin to say this

Du "a' (Supplication) out loud after the Adhan so that it will not
(Part No. 5; Page No. 74)

be considered part of it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 17414

Q 2: after finishing the adhan (call to Prayer), some Mu'adhins (callers to Prayer) invoke
allah's blessings upon the Prophet (peace be upon him). Some say: "Peace and blessings
be upon you O you bright-faced and peace and blessings be upon you light of Allah's
Throne etc..." We told them that their deed is a Bid x ah (innovation in religion). They said
that we hate the Prophet (peace be upon him), and that this is the norm of Sunnis and
Wahhabis i.e. followers of Muhammad ibn x Abdul-Wahhab who all hate Prophet
Muhammad and do not like to invoke Allah's blessings upon him!

A: Invoking Allah's Blessings upon the Prophet (peace be upon hirn) is permissible. It is a great grace
of Allah. But it should be done just like the Prophet has done it at the times he used to do it. Invoking
Allah's Blessings upon the Prophet (peace be upon him) following the Adhan as mentioned in the
question is unlawful and Bid "ah. It involves adding to the wording of the Adhan while the Prophet
(peace be upon him) said: {He who did any act for which there is no sanction from our behalf, that is

to be rejected. When the Muslim hears the Mu'adhin (caller to Prayer) making the Adhan, the

Sunnah for him is to repeat what the Mu'adhin says, except when he says: 'Come to Salah (Prayer)!
Come to success!' in which case the listener should say: 'La hawla wa-la quwwata ilia billah i.e.
(There is neither might nor power except with Allah)'. After that both the listener and the Mu'adhin
should invoke Allah's Blessings upon the Prophet (peace be upon him) in the same manner which the
Prophet (peace be upon him) mentioned including the following manners: {'0, Allah! Send prayers

upon Muhammad and the family of Muhammad,
(Part No. 5; Page No. 75)

just like You sent prayers upon Ibrahim and upon the family of Ibrahim. You are indeed the
Praiseworthy and the Glorious. O Allah! Bless Muhammad and the family of Muhammad, just like You
blessed Ibrahim and the family of Ibrahim. You are indeed the Praiseworthy and the Glorious. ) Also it

is sufficient for the person to invoke Allah's blessings upon the Prophet in the shortened form, i.e.
"Allahurnrna Salli Wa Sal Mm "Ala Rasulallah" (0 Allah send your peace and blessings upon Allah's
Messenger) instead of the innovated forms mentioned in the question. Then the person should say:
<0 Allah! Lord of this perfect call (of not ascribing partners to You) and of the regular prayer which is

going to be established! Kindly give Muhammad the right of intercession and superiority and send him
(on the Day of Judgement) to the best and the highest place in Paradise which You promised him.

As for doing so in the microphone collectively, it is a Bid "ah and impermissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Third question of Fatwa no. 18762

Q 3: if a person hears the Adhan (call to Prayer) while they are reciting Qur'an, should
they proceed with their recitation or repeat what the Mu'adhin (caller to Prayer) says?

A: Whan the Mu'adhin makes Adhan it is Mustahab (desirable) for whoaver hears hirn to repeat what
he says. Only when the Mu'adhin says the Hay "alatayn (Statements said while making call to prayer;
'come to Salah 1 and 'come to success 1 ), a person should say: La Hawla Wa-la Quwwata Ilia Billah
(There is neither might nor power except with Allah). However, if a person hears Adhan while they
are reciting Qur'an; they should stop the recitation, repeat what the Mu'adhin says, then resume their
recitation. The foregoing is supported by a Hadith in which the Prophet (peace be upon him) said:
When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for whoever

invokes a blessing on me will receive ten blessings from Allah; then beg from Allah al-Wasila for me,
which is a rank in Jannah (Paradise) fitting for only

(Part No. 5; Page No. 76)

one of A I lah 's servants, and I hope that I may be that one. If anyone who asks that I be given the
Was i la, he will be assured of my intercession. Moreover, the Prophet (peace be upon him) said:

Whoever says upon hearing the Adhan ' O Allah, Lord of this perfect Da "wah (call) and of the

established Salah Prayer, grant Muhammad the Wasilah and superiority, and raise him up to a
praiseworthy position which You have promised him', it becomes incumbent upon me to intercede for
him on the Day of Resurrection,)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The sixth question of Fatwa no. 19136

Q 6: When the Mu'dhin (caller to Prayer) finishes the Adhan (call to Prayer) saying,
"Allahu Akbar (Allah is the Greatest)/ 1 "Allahu Akbar," "La ilaha ilia Allah (there is no
deity but Allah)/ 1 1 say, "Abadan La ilaha ilia Allah (there will never be another deity but
Allah" twice. Some people have told me that this is not permissible. Is this saying right?

A: It is desirable to follow the Mu'adhin by repeating what he says except when he says, "Hay "ala-
al-Salah (corne to Prayer)" and "Hay "ala-al-Falah (corne to success)/' the listener is to say "La
Haw la wa-la Quwwata ilia billah (There is neither might nor power except with Allah)." After the end
of the Adhan j the listener is to ask Allah (Exalted be He) to send peace and blessings upon the
Prophet (peace be upon hi in) and say the following Du "a 1 (supplication): <0 Allah! Lord of this most

perfect call (to Prayer) and of the Prayer that is to be established, grant our master, Muhammad, Al-
Wasilah (the most superior degree in Paradise) and a rank of distinction, and resurrect him to the
lauded position that You promised him.) Therefore, you are not allowed to say, "Abadan" for this

word was not reported from the Prophet (peace be upon him); and saying it is an act of Bid "ah
(innovation in religion).

(Part No. 5; Page No. 77)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19327

Q 2: is there a specific Du'a 1 (supplication) to be said after the Mu'adhin (caller to
Prayer) says, "La ilaha ilia Allah (there is no deity but Allah)" while pronouncing the
iqamah (call to start the Prayer)?

A: It is an act of Sunnah (reported from the Prophet) for those who hear the Iqarnah to repeat what
the Mu'adhin says, except when he says, "Hay "ala-al-Salah, Hay "ala-al-Falah ("come to Salah;
corne to success"). This is because of the general meaning of the Prophet's saying: ■("When you hear

the call (to Prayer), repeat what the Mu'adhin says." (Agreed upon by Al-Bukhari and Muslim) Al-

Hafizh Ibn Hajar said that this is proof of the permissibility of repeating what the Mu'adhin says in the
Iqamah, in accordance with the Hadith narrated on the authority of "Umar ibn Al-Khattab (may Allah
be pleased with him) from the Prophet (peace be upon him): Then when he (the Mu'adhin) says,

"Hay "ala-al-Salah, JJ he (one of you) should say, "La Hawla wala Quwwata ilia billah (There is neither
might nor power except with Allah). JJ Then when he (the Mu'adhin) says, "Hay "ala-al-Falah (come
to success), he should say, 'la Hawla wala Quwwata ilia billah. " (Related by Muslim in his Sahih

(authentic) Book of Hadith)

Al-Bukhari related on the authority of Mu "awiyah (may Allah be pleased with him): When he (the

Mu'adhin) says, "Hay "ala-al-Salah," he says, "La Hawla wala Quwwata ilia billah.") On the authority

of Abu Umamah who narrated : When Bilal started to pronounce the Iqamah and reached the

phrase, "Qad Qarnat-al-Salah" (Salah is about to begin)," the Prophet (peace be upon him) said,
"Aqaimaha Allahu wa adamaha (may Allah keep it established forever).") The Prophet (peace be

upon him) repeated the same phrases of the Iqamah as mentioned in the Hadith narrated on the
authority of "Umar when pronouncing the Adhan (call to Prayer). Al-Mundhiry commented that there
is an unknown narrator in the Sanad (chain of narrators) of this Hadith narrated on the authority of
Abu Umamah. It also includes a narrator, called Shahr, in its Sanad whose authenticity is questioned.

(Part No. 5; Page No. 78)

Al-Nawawy ranked this Hadith as Da "if (weak) and Munqati" (a Hadith with a missing link after the
Follower; the generation after the Prophet's Companions), as one of its narrators, Shahr ibn
Hawshab, did not hear from Ibn Abu Awfa, another narrator in the same Hadith. Therefore, it is
prescribed for the person who hears the Iqamah when the Mu'adhin says, "Qad Qarnat-al-Salah" to
repeat the same words, because of the general meaning of the Hadith narrated on the authority of
"Umar (may Allah be pleased with him) and other Hadith to the same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Fatwa no. 20192

Q: Allah (Exalted be He) says: Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the

Prophet (Muharnrnad oJLc oDl jJL^), and also His angels (ask Allah to bless and forgive him).
O you who believe! Send your Salat on (ask Allah to bless) hirn (Muharnrnad joJL-09 oJLc aJJl jJL^?),
and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As-Salamu
'Alaikum ). Is it permissible for a Mu'adhin (caller to Prayer) to recite this Ayah (Qur'anic

verse) after the Adhan (call to Prayer)? Is it a Sunnah (reported from the Prophet), a
desirable act, or a BfrTah (innovation in religion)? Is it permissible for a Mu'adhin to say
before the Iqamah (call to start the Prayer): "□ Allah! Protect us from the shame of the
world and the torment of the Hereafter, O Generous. 0 Allah, be merciful to me as You
were with all the Companions of the Messenger of Allah"?

A: It is prescribed for everyone who hears the Adhan to repeat what the Mu'adhin says, except when
reaching the phrases "Hay "ala-al-Salah" and "Hay "ala-al-Falah (come to Prayer, come to success),"
they should say "La Haw la wala Quwwata ilia Billah (there is neither might nor power except with
Allah). " After finishing the Adhan, they should send peace and blessings upon the Prophet (peace be
upon him) without pronouncing it loudly. Afterwards, they should say: {O Allah! Lord of this most

(Part No. 5; Page No. 79)

" Amr ibn A I- " As (may Allah be pleased with them both) who narrated that he heard the Prophet
(peace be upon him) saying : "Whenever you hear the Mu'adhin, repeat what he says then send

peace and blessings upon me because anyone who sends peace and blessings upon me once,
"Whenever you hear the Mu'adhin, repeat what he says then send peace and blessings upon me
because anyone who sends peace and blessings upon me once, Allah will give them the reward of
ten (kinds of mercy). Then ask Allah to grant me Al-Wasilah, which is a degree in Paradise that will
not be given except to one servant of Allah and I hope that servant will be me. Anyone who asks
Allah to grant me Al-Wasilah, they will be given my intercession." (Related by Muslim, Abu Dawud,

and Al-Tirmidhy) Also, on the authority of "Urmar ibn Al-Khattab (may Allah be pleased with him) who
narrated that the Messenger of Allah (peace be upon him) said: When the Mu'adhin says, Allahu

Akbar (Allah is the Greatest), Allahu Akbar," one should say, "Allahu Akbar, Allahu Akbar." When he
says, "Ashhadu an-la ilaha ilia Allah (I testify that there is no deity but Allah)," one should say,
"Ashhadu an-la ilaha ilia Allah." When he says, "Ashhadu anna Muhammadan Rasul-ul-Allah (I testify
that Muhammad is the Messenger of Allah)," one should say, "Ashhadu anna Muhammadan Rasul-ul-
Allah. " When he says, "Hay "ala-al-Salah," one should say, "La Hawla wala Quwwata ilia billah."
When he says, "Hay "ala-al-Falah," one should say, "La Hawla wala Quwwata ilia billah." When he
says, "Allahu Akbar, Allahu Akbar," one should say, "Allahu Akbar, Allahu Akbar." When he says, "La
ilaha illah Allah," one should say, "La ilaha illah Allah." The one who responds (as such) from the
heart shall enter Paradise.) There is no special Du "a' (supplication) to be said before the Iqamah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16874

Q 4: Is raising the hands upward when supplicating to Allah after the end of Adhan an
act of Bid ah (innovation in religion)?

(Part No. 5; Page No. 80)

A: After repeating Adhan and invoking Allah's Peace and Blessings upon Prophet Muharnrnad (peace
be upon him); it is recommended to say: O Allah! Lord of this perfect call and of the regular prayer

which is going to be established, bestow upon Muhammad A I- Was ilah (the highest position in
Paradise) and Al-Fadilah (extra degree of honor) and raise him to Al Maqam Al Mahmud (the best
and the highest place in Paradise), which You have promised him." This statement is authentically

reported from the Prophet (peace be upon him) on the authority of Jabir ibn "Abdullah Al-Ansary
(may Allah be pleased with both of them) in Sahih Al-Bukhari (may Allah be merciful with him).
However, raising the hands has no mention in the report, so it is an act of Bid "ah to do it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The second question of Fatwa no. 19272

Q 2: Is it permissible when one hears the Mu'adhin (caller to Prayer) saying, "Ashhadu
anna Muhammadan Rasul-ul-Allah (I bear witness that Muhammad is the Messenger of
Allah)" to say, "□ Muhammad, you are the joy of my eye"? This saying is widely spread
among non- Arabs, especially Indians and Pakistanis.

A: This saying has no basis in Sharfah (Islamic law). Rather, it is innovated and therefore is not
permissible. It is an act of Sunnah (reported from the Prophet) to repeat what the Mu'adhin says
without any additions. This is because the Prophet (peace be upon him) said: "When you hear the

Mu'adhin, say as he says."> (Agreed upon by Al-Bukhari and Muslim) However, when the Mu'adhin

reaches the phrases: "Hay "ala-al-Salah" (come to Prayer), Hay "ala-al-Falah (come to success),"
the listener should say, "La Hawla wala Quwwata ilia billah (there is neither might nor power except
with Allah)."

(Part No. 5; Page No. 81)

This was related in the Sahih (authentic) Book of Hadith of Imam Muslim as authentically reported
from "Umar (may Allah be pleased with him) from the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and I ft a r

(Part No. 5; Page No. 82)

Approach of Salah time

Fatwa no. 18284

Q: On behalf of the residents of Dawmah Al-Jandal governorate located in Al-Jawf
region, I ask you whether it is true that a time period of one hour and a half separates
the break of the true dawn (the white line which penetrates the darkness of the horizon
in the east) and sun rise. Is there any evidence from Sharp ah (Islamic law) to support
that? Is it permissible to use a calendar to determine the time of Salah?

Some people found that there is a time period of fifteen minutes. Some people of
knowledge paid us a visit and said to us: "The Iqamah (call to start the Prayer) must be
delayed by twenty-five minutes from the time of the Adhan (call to Prayer) in the
calendar in order that the time of Salah is known to have approached." This means that
both the Adhan and voluntary Salah offered before the obligatory Salah and Iqamah are
offered before the appointed time. I have read the statement of Muhammad Rashid Rida
(may Allah be Merciful with him) in his Tafsir (exegesis of the meanings of the Qur'an)
called "Tafsir Al-Manar", (vol. 2, p. 184; Dar Al-Ma x arif edition). Commenting on the Ayah
(Qur'anic verse) which reads: and eat and drink until appears to you distinct he said: "It is

part of human nature that some individuals are prone to strictness while others are
prone to negligence. Most people, however, adopt a moderate course between
exaggeration and negligence. One of the things that proves that the ancestors went to
extremes in taking care of outward appearance, yet ignoring the reformation of the
inner souls is that

(Part No. 5; Page No. 83)

they would determine the starting time of Fajr by means of hours. As a means of
precaution while observing Sawm (Fast), they would announce the Adhan (call to
Prayer) of Fajr twenty minutes before its appointed time. As a matter of fact, daylight
appears only twenty minutes after the break of Fajr. They delay the Adhan of Maghrib
(Sunset) Prayer at least five minutes. Some of the Shiran (Shi'ites) stipulate the
appearance of stars." He kept on stating this issue confirming that this increase should
be as a means of drawing people's attention to be ready for the break of the dawn.

We ask Allah that you will guide us so that we will apply the ruling you state. I stated
earlier that some people of experience identify the time of Fajr by reference to the time
period of one hour and a half before the sun has risen. Is there any proof for this?

A: Determining the appointed times of Salah is based on the Hadiths of the Prophet (peace be upon
him). It was authentically reported that the appointed time of Zhuhr (Noon) Prayer starts when the
sun begins to decline from its zenith and ends when the size of an object's shadow is equal to the
size of that object. The appointed time of "Asr (Afternoon) Prayer starts when the shadow of
everything becomes equal to itself and ends when it becomes twice its length or when the sun turns
yellow. This is the optional time for offering "Asr Prayer. The appointed time of Maghrib Prayer starts

from sunset until the twilight disappears.
(Part No. 5; Page No. 84)

The appointed time of "Isha' (Mght) Prayer starts from the disappearance of twilight until rnid-night.
This is the optional time for it. The time when it is necessary to offer Isha' Prayer starts from mid-
night until the break of dawn. The appointed time of Fajr Prayer starts from the break of the true
dawn (i.e. the white line which penetrates the darkness of the horizon in the east) and continues until
sunrise.

These are the appointed times of the Five Obligatory Daily Prayers. The Muslim is duty bound to offer
these Salahs at the times which have been stated by the Sunnah. There is nothing wrong to refer to
calendars if they happen to correpond to the appointed times of Salahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 1930S

Q 4: What is the ruling on those who determine the times of Salah (Prayer) based on the
clock, and not as prescribed by the Prophet (peace be upon him) by awaiting their due
times, as in the case of awaiting the advent of the red twilight in the morning to offer
the Fajr (Dawn) Prayer and so on?

A: Each Salah has a certain time at which it begins and ends. It was reported that Jibril (Gabriel)

led the Prophet (peace be upon hirn) in Salah at the beginning and at the end of the time of each
Salah. Then he said : "The time of Salah is in the period between these two times." The Prophet

(peace be upon him) maintained offering the Five Obligatory Daily Prayers on their due times, and
said: Pray as you have seen me praying. Accordingly, Muslims are required to observe the due

times of Salah

(Part No. 5; Page No. 85)

and to hasten to perform them in congregation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 17879

Q 1: we offer Salah (Prayer) at its due time although the Adhan (call to Prayer) is not
called on time. Is it valid or should we repeat it?

A: The Five Obligatory Daily Prayers have fixed prescribed times on which they should be offered,
according to Allah's saying. Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours.}

which means that it is as proven as the Qur'an and fixed in regular times.

The beginning of the time of Salah is a condition for its validity. If a person offers Salah before the
beginning of its time, their Salah is Batil (null and void), as they have offered it in a different time
other than that prescribed by Allah (Exalted be He). If anything is done in a way other than that
prescribed by Allah, it is Batil.

If you find out that you used to offer Salah before the beginning of its time, you should repeat it. If it
is out of your negligence and carelessness,

(Part No. 5; Page No. 86)

you should also perform Tawbah (repentance to Allah) and Istighfar (seeking forgiveness from Allah)
for what you did, and insist on not doing it again. If it was out of ignorance of the ruling or the time,
there is no harm on you, but you should repeat the Salah. It is not one of the conditions of the validity
of Salah to pronounce the Adhan after the beginning of its time; it is valid if it is offered in its
prescribed time. However, the Mu'adhin (caller to Prayer) should repeat the Adhan, unless there is
another person who pronounces the Adhan on its time instead of him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20242

Q 1: There are more than six hundred students in the faculty. We have a fixed daily
program that extends from the Fajr (Dawn) Prayer until after the Isha" (Night) Prayer.
We change the time of Salah (Prayer) according to the previously prepared schedule. For
instance, we might delay the Zhuhr (Noon) Prayer until one o'clock in the afternoon. All
the people offer Salah at this time in the same Masjid (mosque). The Adhan (call to
Prayer) is said on time, but the Iqamah (call to start the Prayer) is delayed. We would
like to inquire about the ruling on delaying the Fajr Prayer until the time just before
sunrise, and the ruling on staying asleep

(Part No. 5; Page No. 87)

until the Iqamah before sunrise. Please advise concerning the times of Salah and the
ruling on shifting them. In case this is permissible, would it be considered carelessness?

A: It is better to offer the obligatory Salah in the beginning of its time, according to the following
Hadith related by Al-Bukhari and Muslim as follows: On the authority of "Abdullah ibn Mas"ud (may

Allah be pleased with him) who said, "I asked the Prophet (peace be upon him): What is the deed
most liked by Allah?" He said, "Offering Salah in the beginning of its due time." If a person delays

Salah to the end of its prescribed time, there is no blame on them, according to what was reported
in Sahih (authentic) Hadith, such as the following: Jibril (Gabriel) came to the Prophet (peace be

upon him) to inform him about the times of Salah. On the first day, he led him in the Five Obligatory
Daily Prayers in the beginning of their time. On the second day, he led him in the Five Obligatory Daily
Prayers in the end of their times and said to him, "The time of Salah is between these two times. ">

However, it is desirable to offer Salah in the beginning of its time according to the previously-
mentioned Hadith, except if the weather is too hot. In this case, the Zhuhr Prayer might be delayed
until the weather is more bearable, provided that it is offered before the time of the "Asr (Afternoon)
Prayer. The same applies to the "Isha' Prayer, which is desirable to be delayed until the congregation
gathers, based on what was authentically reported from the Prophet (peace be upon him). (When

the Prophet (peace be upon him) found the Sahabah (Companions) assembled early for the "Isha 1
Prayer, he would offer Salah early, but when they came late, he used to delay the Salah. (Agreed

upon by Al-Bukhari and Muslim)

(Part No. 5; Page No. 88)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The second question of Fatwa no. 13935

Q 2: what is the time for Zawal? Is it after the Zhuhr (Noon) Prayer or ^Asr (Afternoon)
Prayer?

A: The time for Zawal is when the sun starts to move from the middle of the sky to the western
direction. It is the time for the Zhuhr Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul-Razzaq "Afify

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rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 16772

Q: When the Adhan (Call to Prayer) of Zhuhr (Noon) Prayer was pronounced, I asked my
colleague to go to pray, but he replied that work has the first priority and that the time
of Zhuhr Prayer is extended till ^Asr (Afternoon) Prayer. My colleague asked me why the
timing of Prayer is defined? Please, advise! May Allah protect you!

A: A Muslim should hasten to offer Salah when its time is due. It is better to offer Salah at the
beginning of its time with the exception of the Zhuhr Prayer when it is very hot.

(Part No. 5; Page No. 89)

In this case, it should be delayed until it gets cooler provided that it is offered in congregation.
"Isha 1 (Night) Prayer can also be delayed, till the first third of the night, if it is not difficult for the
Ma 'mums (persons being led by an Imam in Prayer). This is the tradition of the Prophet (peace be
upon him) and the Salaf (righteous predecessors). It is not permissible to say that salah may be
delayed to finish work. This is untrue, for Salah is the most important act of worship and this saying
indicates that Salah is unimportant. When a person delays Salah, this might lead him to offer it
individually when its due time is over. In both cases, this is negligence and a great sin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18952

Q 3: What is the ruling on delaying the Zhuhr (Noon) Prayer until it is less hot? Some
countries are hot all year; are they permitted to delay the Zhuhr or should they not
delay it except if there is an extraordinary rise in temperature, e.g. from 40 °C. to 50°C?

A: It is recommended to delay the Zhuhr prayer when it is too hot until it is cooler, even if this is the
case year-round. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of
Allah (peace be upon him) said: When it is very hot, postpone the Zuhr Prayer until it becomes

moderately hot because the severity of heat is of the raging of Hell-fire. Reported by the Six Hadith

Compilers (Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidhy, Al-Nasa'y, and Ibn Majah).

(Part No. 5; Page No. 90)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14673

Q: It was reported that the Messenger of Allah (peace be upon him) said: "Anyone who

misses the "Asr (Afternoon) Prayer will have all their (good) deeds annulled." The Messenger of

Allah has spoken the truth. Does this refer to a person who misses the ^Asr Prayer or
the one who misses it in congregation? Please advise. Many thanks to you!

A: the Prophet (peace be upon hirn) said: "Anyone who misses the "Asr Prayer will have all their
(good) deeds annulled" This Hadith refers to those who leave Salah (Prayer) intentionally until its
time passes. The punishment of this deed is the annulment of their deeds. May Allah grant us safety!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 14172

Q: I am a student and my exams start at 4 p.m. and end at 7 p.m. As time for the
Maghrib (Sunset) Prayer is about 4:30 p.m.

(Part No. 5; Page No. 91)

and time for the Isha' (Night) Prayer is roughly 5:50 p.m., attending such exams causes
me to miss the Maghrib Prayer. Is it permissible for me under such circumstances to
delay the Maghrib Prayer and combine it with the x Isha" Prayer at the time of the latter?
Please, provide me with your beneficial advice.

A: You are required to perform the Maghrib Prayer on time for Allah (Exalted be He) says: (Verily,
As-Salat (the prayer) is enjoined on the believers at fixed hours. May Allah grant us success! May
peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18002

Q 2: Is the person who delays offering the Maghrib (Sunset) Prayer for fifteen or twenty
minutes regarded as still offering it at its due time? Is the Hadith, which states that Jibril
(Gabriel) led our Prophet (peace be upon him) in Salah (Prayer) at the beginning and end
of the time for each Salah and said to him, "0 Muhammad, (the time for offering each)
Salah is between these two times", Sahih (authentic)?

A: It is Mustahab (desirable) to offer the Maghrib Prayer at the beginning of its due time and it is
also permissible to delay it. As for the Hadith that Jibril led the Prophet (peace be upon him) in

Salah... > it is a Hadith Sahih. Al-Bukhari said, "This Hadith is the most authentic narration concerning

the times of Salah."

(Part No. 5; Page No. 92)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19646

Q 1: What is the time limit for offering the Maghrib (Sunset) Prayer if one is traveling?

A: The time for offering the Maghrib Prayer ends when the red twilight disappears. This is based on
the Hadith stating: The time of the Maghrib Prayer is as long as the twilight has not disappeared.

(Related by Ahmad in his Musnad (Hadith compilation) and Muslim in his Sahih (authentic) Book of
Hadith) This is true unless the traveler wants to combine the Maghrib Prayer with the Isha' (Night)
Prayer; in which case their time limit will extend to midnight.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17983

Q 2: How should we define the time when the Maghrib (Sunset) Prayer is due; is it due
when the sun sets or at a certain hour? In fact, some Muslims living in Germany say that
the sun there sets at night, at 10 p.m. What is the ruling in such a case? May Allah honor
you!

A: The basic rule states that the imaghrib Prayer becomes due when the sun sets. Thus,

(Part No. 5; Page No. 93)

it is not permissible to offer the Maghrib Prayer until the sun is seen to set or most probably - in case
it is cloudy or the like - is thought to have set.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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"Abdul- "Aziz ibn "Abdullah Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 13754

Q 2: We, a group of young men, went on a picnic in a nearby desert. When the Maghrib
(Sunset) Prayer became due, we got out of our car to offer the Salah (Prayer) in
congregation only to be hit by heavy rains. Actually, there were no nearby Masjids
(mosques) in the desert; and thus we returned to the car and drove on. The rain
stopped only when the x Isha" (Night) Prayer became due. A controversy then arose;
some of us believed that we should offer the x Isha" Prayer then make up for the
Maghrib, while others believed that we should offer the Maghrib Prayer first and then
the x Isha" Prayer. The controversy was so heated that each party offered Salah
according to their respective opinion. Please answer us regarding what is proper in such
cases so that we might worship Allah (Exalted be He) with deep insight.

A: Observing the order of Salah is obligatory. Thus, anyone who delays the Maghrib Prayer until the
time for the "Isha 1 becomes due for a valid excuse should offer the two Salahs in order, that is, they
should offer the Maghrib Prayer first and then the "Isha' Prayer.

(Part No. 5; Page No. 94)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14138

Q: I travelled from Makkah to Madinah and arrived in Medina while the ^Isha" (Night)
Prayer was being offered, i offered the x isha" then the Maghrib (Sunset) Prayer.

I am asking about the ruling on this and what I should do if this is incorrect.

A: Abiding by the respective order of Salah (Prayers) is obligatory. Since you offered the "Isha 1
before the Maghrib, you should make up for the "Isha 1 Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14528

Q: Praise be to Allah, I offer congregational Salah (Prayer) in the Masjid (mosque) of our
village, and the people choose me as an Imam (the one who leads congregational
Prayer). One day, while I was leading the people in the Maghrib (Sunset) Prayer,

(Part No. 5; Page No. 95)

and during Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon
starting Prayer), I remembered that I had not offered the x Asr (Afternoon) Prayer out
of forgetfulness. Being ignorant of the ruling on this, I offered the Maghrib Prayer, and
then I offered the x Asr Prayer.

First, is this right?

Second, is my Salah Batil (null and void) or not? What about the Salah of the Ma'mums
(people being led by an Imam in Prayer), whether they knew this or not?

Third, am I considered sinful? If yes, please tell me what to do.

Fourth, please advise concerning what I should have done.

A: You should repeat the Maghrib Prayer , as the order is necessary. As for the Ma'tnurriSj their Salah
is valid, as they did not know what you did.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 21368

Q 7: A man on a journey delayed the Maghrib (Sunset) Prayer; and when he arrived, he
joined the Imam (the one who leads congregational Prayer) who was offering the
x Isha" (Night) Prayer. What should he do? Should he offer the ^Isha" Prayer behind the
Imam then offer the Maghrib Prayer or is it obligatory to observe the order of Prayers?

A: Anyone who misses the Maghrib Prayer and enters a Masjid (rnosque) to find the Irnarn leading
the "Isha Prayer is entitled to join the Irnarn with the intention of offering the Maghrib Prayer. When
the third Rak "ah (unit of Prayer) is over, they should

(Part No. 5; Page No. 96)

sit and recite the last Tashahhud (a recitation in the sitting position in the second/last unit of Prayer).
Then j they can either say Taslirn (salutation of peace ending the Prayer) or wait for the Irnarn until
he finishes the fourth Rak "ah of the "Isha' Prayer to follow him in Taslim. However, it is preferable
for the person to offer the Maghrib Prayer alone and then join the Irnarn in the remaining Rak "ahs of
the congregational "Isha' Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18590

Q: When the Iqamah (call to start the Prayer) was pronounced for the JumiTah (Friday)
Prayer, I remembered that I had not perform the Fajr (Dawn) Prayer. Should I offer the
Prayer with them intending the Fajr or the Jumu^ah and then make up for the Fajr? What
if I remembered this while offering the JurmTah?

A: If the Iqaimah is pronounced for performing the Jurnu "ah and one remembers that he did not
offer the Fajr, he should perform the Jurnu "ah, and then make up for the Fajr. According to a group
of scholars, the sequence of Prayers is forgiven. Likewise, if he remembered while offering the
Jurnu "ah, he should continue and then make up for the Fajr.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr ibn "Abdullah Abu
Zayd

"Abdul- "Aziz ibn "Abdullah Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 97)

Fatwa no. 21254

Q: We are a group of national schools for handicapped children. We have a morning and
an evening period every day. We have a group of teachers and specialists who work
from 5:00 p.m., until 8:00 p.m. We offer the Maghrib (Sunset) Prayer congregationally in
the school in its prescribed time. However, the time of the x Isha" (Night) Prayer starts
during the classes of some children. Out of our keenness on offering the Isha" Prayer
congregationally in the school, we announced that the *Isha' Prayer is going to be
fifteen minutes later so that everybody could attend the prayer. We would like to keep
up the spirit of the congregation; avoid discrepancy; love and cooperate with each other
in righteousness and piety; and prevent those who waste the time of the students, as
they are a trust given to us by their parents. However, some teachers want to break
the consensus and violate the public interest by offering Salah before the time fixed by
the school and urging people to break the consensus and violate the rules of our religion,

(Part No. 5; Page No. 98)

which causes chaos and breaks the unity.

Please advise and give us a Sharpy (Islamically lawful) Fatwa concerning this issue, so
that we are well-informed of the matters of religion and can stick to it. May Allah reward
you and protect you.

A: If the situation is as you have mentioned; and you do not have a nearby Masjid where you can
offer congregational Salah, there is no harm on you in delaying offering Salah a little out of necessity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 21697

Q: I am an employee at the Ministry of Petroleum and Minerals. I would like to inquire
about congregational Salah (Prayer). We have a large Musalla (a place for Prayer) on
the ground floor of our building, and there are no Masjids (mosques) around the Ministry.

The times of Adhan (call to Prayer) differ throughout the days of the year according to
the difference in the times of sunrise and sunset. The Adhan in Sha ban is early, at 11:
37 a.m., and it is delayed gradually until it reaches 12: 07 p.m. in

(Part No. 5; Page No. 99)

Dhul-Qrdah. Accordingly, the times of Iqamah (call to start the Prayer) differ
throughout the year. There is no microphone to announce Iqamah among the employees,
so we frequently miss the congregational Salah with the first and the second
congregation. There might be a third or even a fourth congregation. We heard that some
ministries and universities, such as the Islamic University of Imam Muhammad ibn Su*ud
and others, fixed the time of Iqamah throughout the year, so that all the employees
abide by it. Is there any harm in fixing the time of Iqamah to 12:15 throughout the year,
so that all the employees know that it is fixed and there is only one congregation?

Please advise, may Allah support you and guide you to the benefit of Islam and the
Muslims.

A: If the situation is as you have mentioned; there is no harm in fixing the time of the Zhuhr (Noon)
Prayer j whether in summer or in winter to 12: 15 p.m.., as long as Salah is offered on time, as this
entails ease for the people, helps them offer Salah behind the regular Imam and increases the
number of the congregation.

(Part No. 5; Page No. 100)

However, the people responsible for this governmental institution should try to get a microphone for
this Musalla, as this entails showing one of the rituals of Islam, reminding the forgetful people, and
urging them to offer Salah immediately after the Adhan. Thus, they perform many good deeds, such
as the Sunnah Qabliyyah (supererogatory Prayer performed before an obligatory Prayer) performed
on a regular basis; repeating after the Mu'adhin (caller to Prayer); saying what was reported after
the Adhan; offering Salah in the first row; getting closer to Allah through different forms of worship,
such as Dhikr (Remembrance of Allah), Du"a' (supplication) and reciting the Qur 'an; being
considered in Salah as long as they are waiting to offer Salah; and the angels ask Allah to forgive
them while they are in the Musalla according to what was reported in the Sahih (authentic) Hadiths.
This is a great reward not attained by those who come to the Masjid after Iqamah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 20872

Q 2: What is the ruling on a man who, while offering a current obligatory Salah (Prayer),
remembers that he has offered a previous one without being in a state of
wudu 1 (ablution)? Is it permissible for him to change his intention or what should he do?

A: If a person remembers, while they are performing a current obligatory Salah, that they offered a
previous one while not being in a state of Taharah (ritual purification); they are to stop the current

(Part No. 5; Page No. 101)

Salah, pray the previous one, then pray the current Salah. This is because praying Salahs (Prayers)
in order is Wajib (obligatory). Besides, it is impermissible for the man mentioned in the question to
change his intention from one obligatory Salah to another while he is performing Salah. However, it
is permissible for him to proceed with the current prayer intending that it is just a Nafllah
(supererogatory) one. He is then to pray the two Salahs in their right order. If he fears the expiry of
the time of the current Salah; he is to pray it first.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 18612

Q 9: If a person misses an obligatory Salah (Prayer) due to circumstances beyond their
control, is it permissible for them to offer it the following day? if a person does not offer
the ^Asr (Afternoon) Prayer and the time for the Maghrib (Sunset) Prayer becomes due,
should they join the congregational Maghrib Prayer or offer the x Asr Prayer first and
then offer the Maghrib Prayer individually?

A: First, it has been authentically reported that the Prophet (peace be upon hirn) said: Anyone who

misses a Salah because of sleep or forgetfulness should offer it when they remember it; there is no
Kaffarah (expiation) for it except this. The apparent meaning of this Hadith designates the obligation

of hastening to make up for the missed Salah. The due time for the Salah, which was not offered
because of sleep or forgetfulness, is when it is remembered. Accordingly, it is not permissible to
delay it more than that.

Second, making up for the missed Salah should be done respectively, that is, if a person misses the
"Asr

(Part No. 5; Page No. 102)

Prayer and the time for the Maghrib Prayer becomes due, they should offer the "Asr Prayer first and
then the Maghrib Prayer. It is not permissible to offer the latter before the former, and so on.

Third, if a person misses the "Asr Prayer and does not remember that until the prescribed time of
the Maghrib Prayer is due, they could offer the "Asr Prayer, then offer the Maghrib Prayer in
congregation. If it is not possible to offer the "Asr Prayer before the Iqamah (call to start the Prayer)
of the Maghrib Prayer is pronounced, they can join the congregational Maghrib Prayer with the
intention of offering the "Asr Prayer. In this case, when the Imam (the one who leads congregational
Prayer) says Taslim (salutation of peace ending the Prayer) for the Maghrib Prayer, they should stand
up and offer the remaining fourth Rak "ah of the "Asr Prayer and then offer the Maghrib Prayer
individually. It is to be noted that evidence derived from Shari"ah (Islamic law) have indicated that
the difference between the intention of the Imam and that of the Ma 'mum (a person being led by an
Imam in Prayer) does not affect the validity of Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17295

Q 1: If someone is traveling and intends to combine the Zhuhr (Noon) and *Asr
(Afternoon) Prayers at the time of the latter one, then he enters a Masjid (mosque) at
the time of the ^Asr Prayer and finds the people offering Salah (Prayer) in congregation,
should he join them with the intention of offering either Zhuhr or x Asr Prayer and then
offers the remaining Salah alone?

A: Offering Salah in order is obligatory; so if someone misses a salah and finds people offering the
due salah, he is to offer the missed Salah first then joins

(Part No. 5; Page No. 103)

them in the due Salah. Also, there is no blame on him if he joins them having the intention of offering
the missed Salah and then offers the due Salah alone according to the most correct opinion of the
scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20354

Q: while leading people in the Maghrib (Sunset) Prayer, the Imam remembered that he
did not offer the ^Asr (Afternoon) Prayer. What should the Imam and the Ma'mum (a
person being led by an Imam in Prayer) do? Please, advise.

A: The Imam should continue the prayer with the Ma'rnurns and it is considered Nafilah
(supererogatory prayer) on his part. The prayer of the Ma'rnurns is valid, for it is permissible for a
person performing a Faridah (obligatory prayer) to be led by a person performing a Nafilah. Then,
after finishing Salah, the Imam should make up for the prayer he missed, i.e. the "Asr, and then
perform the due one, i.e. Maghrib.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr ibn "Abdullah Abu Zayd

Salih ibn Fawzan Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18885

Q 1: I was travelling, and when I had finished my errand, the due time of
(Part No. 5; Page No. 104)

the Maghrib (Sunset) Prayer was almost over. I performed Wudu" (ablution) to offer the
Maghrib Prayer. While offering the second Rak~ah (unit of Prayer), I heard the Mu'adhin
(caller to Prayer) pronouncing the Adhan (call to Prayer) for x Isha" (Night) Prayer.
Should I finish offering the Maghrib Prayer? Is my Salah (Prayer) valid or do I have to
repeat it? What should I do? Please advise.

A : It is obligatory for you to continue offering the Maghrib Prayer even if you hear the Adhan for the
"Isha 1 Prayer, because the Maghrib Prayer precedes the "Isha Prayer in order, and there is an
obligation to offer Prayers respectively.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14234

Q: Is it permissible to offer Fajr (Dawn) Prayer in congregation after sunrise?

A: A Muslim should offer the five obligatory Prayers in their due time prescribed by the Shar "
(Islamic law). It is prohibited to intentionally delay Salah beyond its due time. However, it is
permissible for a person to offer Salah in congregation, if for example, he sleeps till the time of Salah
is over.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 5; Page No. 105)
Fatwa no. 15136

Q: is it permissible for whoever misses a congregational Salah (Prayer) to make up for it
after the expiry of its time bearing in mind that performing Salah during its regular time
is a condition of its validity? Besides, is a person excused for not performing Fajr (Dawn)
Prayer on time because of being always asleep at that time? Is it permissible for them to
make up for Fajr Prayer every day after sunrise? It may be worth mentioning that some
people say that Fajr Prayer is not to be made up for in such a case because performing
Salah during its regular time is a condition of its validity.

A: Firstly: It is Wajib (obligatory) on whoever misses a Salah (Prayer) to hasten to make up for it as
it is authentically narrated that the Prophet (peace be upon him) said: Whoever misses a Salah

because of sleep or oblivion, they have to offer it when they remember it, there is no Kaffarah
(expiation) for it except this. >

Secondly : It is Wajib on a person to follow the necessary mediums that help them to wake up early.
For example, they have to use an alarm or ask somebody else who usually wakes up early to awaken
them for Fajr Prayer. Being always asleep during the time of Fajr Prayer is not a valid excuse for not
performing the concerned Salah on time and performing it only when a person wakes up. Doing the
foregoing makes the concerned person liable to the threat which is mentioned in Allah's saying:
{Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made

their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not
offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.

and : ( So woe unto those performers of Salat (prayers) (hypocrites). Those who delay their Salat

(prayer from their stated fixed times).}

(Part No. 5; Page No. 106)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq "Abdul- "Aziz ibn "Abdullah
"Afify ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16656

Q 3: In our Masjid (Mosque), people offer Fajr (Dawn) prayer half an hour before dawn.
Should we offer Salah with the congregation before its prescribed time or offer it at its
due time in our houses?

A: The beginning of the prescribed time of prayer is a condition that makes the Five Obligatory Daily
Prayers obligatory and valid. This is a legal ruling and a well-established religious matter. If a person
offers Salah before its due time, it is invalid and should be repeated in its due time. If what you have
mentioned is true, you should advise those who are in charge of the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 17641

Q 2: Could you please tell us how many hours or minutes there are between the break of
dawn and sunrise so that we can identify the time for Fajr (Dawn) Prayer? As we seek to
avoid performing Fajr Prayer before its time starts; what do we have to do from the

(Part No. 5; Page No. 107)

Shari ah (Islamic law) viewpoint if such a Salah (Prayer) is held at Masjids (mosques)
before the start of its time?

A: Time for Fajr prayer begins when the second Fajr (dawn) starts, which is the white line that
spreads horizontally along the skyline. This may be checked either by viewing or daily timing
calculations.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18052

Q: what is Salat-ul-Ghadah and the time and manner related to its offering? what is the
wisdom behind offering it?

A: Salat-ul-Ghadah is the Morning Prayer, that is, the Fajr (pawn) Prayer which is one of the Five
Obligatory Daily Prayers due to be offered by Muslims by day and night. It is offered after its time is
due, starting from the break of Al-Fajr-ul-Sadiq (true dawn) until sunrise. It is an act of Sunnah
(reported from the Prophet) to offer it while it is still dark, and to prolong it in a way that does not
cause fatigue to the Ma'mums (persons being led by an Imam in Prayer). It consists of two Rak "ahs
(units of Prayer) in which the Qur'an is recited loudly.

As for the wisdom behind it, it is one of the obligatory acts enjoined by Allah (Exalted be He) upon His
Servants to show obedience to Him, as in all other acts of worship. Therefore, anyone who offers it
together with other obligations as legally prescribed will be greatly rewarded; otherwise, they will
lose

(Part No. 5; Page No. 108)

much.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17879

Q 2: If the Salah (Prayer) is offered before its due time, is it permissible to offer it with
the Imam intending it as superregatory prayer before the Fajr (Dawn) Prayer?

A: If you are sure that the Salah is performed before its due time, you have to draw your Imam's
attention to that mistake and not intend it as a Sunnah prayer. You should indicate that matter to the
Imam and if he admits his fault praise be to Allah; other wise, you have to tell his supervisor to save
yourself from blame.

Moreover, you should not offer Salah behind him as you know that he is offering Salah before its due
time, because by that you agree with him in his mistake and this might tempt people to believe that
he is doing the right thing.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18684

Q: There is a prescribed time for each Salah (Prayer), for Allah (Exalted be He)
(Part No. 5; Page No. 109)

says, {Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours. People hold

different opinions with regard to Fajr (Dawn) Prayer. Group no. (8) offers Fajr Prayer
according to the schedule specified by the Ministry. According to this schedule, Salah is
offered in the darkness. However, group no. (2) believes that Salah should be delayed.
They support their view with the prophetic reports that refer to delaying Salah until the
daybreak and before the crack of dawn such as the Hadith reported on the authority of
x Aishah, and the Hadith of the man who was inquiring about the time of Salah reported
from Salhan ibn Bawdah from his father. This is in addition to other various reports that
have the same effect but are too long to be mentioned here. It is worth mentioning that
group no. (2) delays performing Fajr prayer until the dawn is breaking and leaves the
Masjid (Mosques) when the morning is manifest. They claim that the Salah offered by
group no. (8) is invalid and they should repeat it. On the other hand, group no. (8)
believes that the time in which they offer Salah is specified by legal astronomers and
their Salah is valid. It is worth mentioning that the difference in time between the two
groups is twenty minutes.

Is group no. (8) right in following the schedule set by the Ministry? Is their Salah invalid
as claimed by group no. (2)? Is group no. (2) right? Should we follow this schedule? What
should we do in this case? Should we offer Salah with group no. (8)

(Part No. 5; Page No. 110)

with the intention of Nafilah (supererogatory) and then repeat it so that we do not miss
the reward of congregational Salah? Are we to be blamed if we offer Salah according to
the prescribed time?

A: Firstly, the time of Fajr Prayer starts from the crack of the second dawn until sunrise. However, it
is better to offer Fajr at the beginning of its prescribed time before the daybreak as stated in the
Sahih (authentic) Hadith. It is reported on the authority of Jabir that, "The Prophet (peace be upon

him) used to perform Fajr in the darkness before dawn." (Agreed upon by Al-Bukhari and Muslim).

It means that he (peace be upon him) used to observe it in the darkness directly before the crack of
dawn.

It is reported on the authority of "Aishah (may Allah be pleased with her) that "The believing

women used to offer Fajr Prayer with the Prophet (peace be upon him) while they are covered with
their Murut (wool cloth). After finishing the prayer they would return to their houses without being
recognized by anyone because of the darkness." (Agreed upon by Al-Bukhari and Muslim). This is in

addition to other Hadiths to the same effect.

Scholars state that the reports that apparently support delaying Fajr Prayer until Isfar, i.e. daybreak,
indicate that the Prophet (peace be upon him) used to do this sometimes but he used to offer Fajr in

the darkness before the crack of dawn. It is said that the word "Isfar" means to ascertain the start of
the daybreak. Others said it refers to the recommendation of prolonging the recitation in Fajr Prayer;
so the day would be breaking when Salah is over.

(Part No. 5; Page No. Ill)

Secondly, holding different opinions with regard to this matter should not be a reason for dispute and
separation of Muslims who live in the same district. You should all unite, cooperate in righteousness
and piety, abide by the Sunnah, and explain it to people kindly, not dispute over it. It is better to
agree to offer Fajr Prayer at the beginning of its prescribed time as mentioned above. Otherwise, you
can offer it in the middle or the end of its prescribed time so as to keep harmony between people.

You should follow the Juristic authority which is responsible for determining the time of Salah to ward
off this kind of dispraised difference of opinion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 19160

Q 5: Is it permissible to delay Fajr (dawn) Prayer until sunrise? What is the ruling on
whoever delays it? Is it permissible to offer IMafilah (supererogatory) prayers after
sunrise until Zawal (midday)?

A: It is not permissible to delay Fajr Prayer or any other prayer until after its prescribed time.
(Part No. 5; Page No. 112)

Allah (Exalted be He) says. Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours.}

It is permissible to offer Nafilah in the time between sunrise and Zawal especially Salat-ul-Duha
(supererogatory Prayer after sunrise).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19528

Q 1: I have a disease in the spine. Doctors in my country failed to define a clear cause for
my disease. Some say there is pus in the spine, and others say there is a gap between
vertebras. The definite cause has not been discovered yet. I would like to tell you that I
used to perform Fajr (Dawn) Prayer at its due time. Shortly after marriage, I used to
sleep late. At the due time of the Fajr Prayer my wife wakes up to offer it and tries to
awaken me but she can not and I do not feel it. When it becomes morning, I ask my wife
why she did not awaken me, but she swears she did until I woke up and sat on the bed,
but I was unconscious and did not feel this. Accordingly, I can not get off the bed to
offer the Fajr Prayer.

(Part No. 5; Page No. 113)

I have not offered the Fajr Prayer in congregation for a long time, and I become
accustomed to offering it at the time of Salat-ul-Duha (supererogatory Prayer after
sunrise). What is the ruling on my Salah? Is there anything due on me in this regard?
Please advise, may Allah reward you with the best!

A: If you are honest in what you say, then there is nothing due on you, for Allah (may He be Praised
and Exalted) says : So keep your duty to Allah and fear Hirn as much as you can However, you

should address this matter by sleeping early and seeking what helps you in waking up early when
Fajr Prayer is due, whether by an alarm clock, asking your wife to awaken you and, most important,
beseeching Allah to help you offer Fajr Prayer at its due time in congregation and ward off any evil
from you. Allah (Glorified be He) says: Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)

and ask Me for anything] I will respond to your (invocation).} ; <And whosoever fears Allah and

keeps his duty to Him, He will make a way for him to get out (from every difficulty), and: -and

whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. May Allah

facilitate your affairs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 114)

The ninth question of Fatwa no. 21264

Q 9: i miss Fajr (Dawn) Prayer due to sleep. My job is very hard and difficult. I can not
wake up to offer Salah in its due time, so I offer it at seven o'clock after sunrise. It is
worth mentioning that I go to work without having breakfast because I have no time.
What is the ruling on this matter taking into consideration that I offer the rest of Salah
in their due time?

A: It is not permissible for you to sleep and miss Fajr Prayer and offer it after its prescribed time.
You must repent and offer Salah with the congregation in the Masjid (Mosque) in its due time which
Allah has prescribed.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The first question of Fatwa no. 21191

Q 1: What is the meaning of the Hadith of the Messenger of Allah (peace he upon him):

"Perform the Fajr (Dawn) prayer when it is time for Isfar, for it is great in reward. "> ?

A: This Hadith is Sahih (authentic Hadith). It was related by the Five Compilers of Hadith (Imams
Ah mad j Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah). The word "Isfar" mentioned in the
Hadith signifies the time

(Part No. 5; Page No. 115)

when the dawn breaks and lights. Al-Qady "Iyad (may Allah be merciful with him) said, the word
"Isfar" is derived from "Asfar" and "Safr", i.e. to appear. Thus, the Hadith means: offer Fajr prayer in
its due time when the dawn breaks and do not offer it before the break of dawn.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 17878

Q: I paid a visit to Bergen, the western capital city of Norway after being invited by the
Islamic Cultural Centre there. During my stay, I observed how the Islamic community is in
great need of a Da*y (Islamic caller) who has both righteousness and religious
knowledge. Like most European countries, there is no qualified scholar in Bergen who can
undertake the responsibility of Da* wan (calling to Islam) and Fatwa. Some people who
lack proper religious knowledge hold the position of a Da*y and issue invalid Fatwas
which misguide Muslims there. This poses a great danger to Islam. The Prophet (peace be
upon him) is reported to have said: "When honesty is lost, then wait for the Hour." It was

asked j "How will honesty be lost, 0 Allah's Messenger?" He said, "When authority is given to those
who do not deserve it then wait for the Hour.")

(Part No. 5; Page No. 116)

For example: The responsibility of making Da* wan efforts and issuing Fatwas in this city is
undertaken by a man named Mahmud Al-Sayyad, who is officially responsible for the
Islamic Society. He has also been appointed as an Imam in the society for many years. He
used to issue Fatwas which lacked proper religious knowledge. One Fatwa stated the
following:

Changing Prayer times in the city. He issued what has been called Al-Dahri Calendar. He
distorted many religious matters for Muslims. He made them offer Maghrib (Sunset) and
Isha' (Night) Prayers before sunset. He also made them break their fast many hours
before sunset. He attributed this Fatwa to a group of Saudi scholars and jurists.

However, I happened to read a Fatwa issued by the Fatwa Committee of the Kingdom of
Saudi Arabia which states otherwise. It says that Muslims are obliged to abide by the
regular prayer times as long as night and day continues to alternate. The Fatwa bears
No. 2769 issued in 31/1/1400 AH.

The Saudi Fatwa was released many years before this fabricated Fatwa was issued.
Some people may imagine that the alleged Fatwa abrogated the Saudi Fatwa. Based on
this, we hope that the Fatwa Committee will issue a new Fatwa in this regard.

(Part No. 5; Page No. 117)

This is necessary because many people are still convinced of the invalid Fatwa issued by
that man. This Fatwa has invalidated the Salah and Sawm (fasting) of the Muslims. It
should be noted that the duration of night at this city is almost four hours.

We hope that this incident may motivate Islamic institutions to think about sending
qualified Du ah (Islamic callers) to Islamic centers in Europe. It is a serious matter and all
Muslims will bear the evil consequences. Please accept our best regards.

As-salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and
Blessings be upon you.)

A: The Council of Senior Scholars of the Kingdom of Saudi Arabia issued a decree on the stated

times of Salah. The decree also set the time of dawn and sunset of every day of the month of
Ramadan at similar countries. The decree stated:

Following careful examination of the subject the council decided the following:

Muslims who live in countries where the day continuously alternates with night, but where the
duration of the day is longer in summer than in winter, they must offer the Five Obligatory Daily
Prayers at their stated times. This is based on the general meaning of the Ayah (Qur'anic verse) in
which Allah (may He be glorified) states:

(Part No. 5; Page No. 118)

Perform As-Salat (Iqarnat-as-Salat) from mid-day till the darkness of the night (i.e. the Zuhr, 'Asr,

Maghrib, and 'Isha J prayers), and recite the Qur J an in the early dawn (i.e. the morning prayer).
Verily, the recitation of the Qur J an in the early dawn is ever witnessed (attended by the angels in
charge of mankind of the day and the night). In another Ayah, Allah (Glorified be He) states: I Verily,

As-Salat (the prayer) is enjoined on the believers at fixed hours. It has been reported on the

authority of Buraydah (may Allah be pleased with him) that A person asked the Prophet (peace be

upon him) about the stated time of Salah. Upon this the Prophet (peace be upon him) said: "Pray
with us these two; meaning two days. When the sun passed the meridian, he commanded Bilal to
announce Adhan (call to Prayer). Then he commanded him to announce Iqama (call to start the
Prayer) for Dhuhr (Noon) Prayer. (Then at the time of the "Asr (Afternoon) Prayer) he again
commanded him to announce the Iqama for the "Asr Prayer when the sun was high, white and clear.
He again commanded him to announce Iqama for the Maghrib (Sunset) Prayer when the sun had set.
He again commanded him to announce Iqama for the Tsha' (Night) Prayer when the twilight had
disappeared. He again commanded him to announce Iqama for the Fajr (Dawn) Prayer at the break
of dawn. The following day, he commanded him to delay the Dhuhr Prayer until the extreme heat had
passed and he did so, and he allowed it to be delayed until the extreme heat had passed. He offered
the "Asr Prayer when the sun was high, delaying it beyond the time he had previously observed it. He
offered the Maghrib Prayer before the twilight had vanished; he offered the Tsha' Prayer when a
third of the night had passed; and he observed the Fajr Prayer when there was clear daylight. The
Prophet (peace be upon him) then said: "Where is the man who inquired about the stated times of
Salah?" The inquirer said : "Here I am O Messenger of Allah. The Prophet (peace be upon him) said:
"The time for your Salah lies within the limits of what you have seen." (Related by Muslim).

On the authority of "Abdullah ibn "Amr ibn Al-"As that the Messenger of Allah (peace be upon him)
said: The stated time for the Dhuhr Prayer is when the sun passes the meridian

(Part No. 5; Page No. 119)

and a man's shadow is the same length as his height, and it lasts as long as the time for the "Asr
Prayer has not come; the stated time for the "Asr Prayer is as long as the sun has not become pale;
the stated time for the Maghrib Prayer continues for as long as the twilight has not ended; the stated
time for the "Isha' Prayer is up to the middle of the average night and the time of the Fajr Prayer is
from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from
Salah for it rises between the horns of the devil.) (Related by Muslim in his Sahih). There are other

similar Hadiths regarding the stated times of the Five Obligatory Daily Prayers. These Hadiths do not
make a distinction between the long or the short duration of the day and night. The stated times of
Salah are identified by the signs that the Messenger of Allah (peace be upon him) specified.

During the appointed times of starting and breaking the fast during the month of Ramadan, adult
Muslims have to abstain from eating, drinking and all the things that nullify their fasting from dawn till
dusk. This is as long as the day continues to alternate with the night during a period of twenty-four

hours. It is lawful for them to eat and drink and engage in sexual intercourse with their wives only
during the night even though its duration may be short. The rules of the Shari"ah (Islamic Law)
remain one and the same at all places.

(Part No. 5; Page No. 120)

Allah (Glorified be He) says: ...and eat and drink until the white thread (light) of dawn appears to

you distinct from the black thread (darkness of nighty then complete your Saum (fast) till the
nightfall. Those who are incapable of fasting during the day due to the length of its duration, or

because of a doctor's advice not to fast, or because fasting is likely to make them ill, or their sickness
is likely to aggravate on account of fasting, it is lawful for them to break their fast and make up for
the days they miss at a later time. Allah (Exalted be He) says: So whoever of you sights (the

crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe
Saum (fast) that month, and whoever is ill or on a journey, the same number [of days which one did
not observe Saum (fast) must be made up] from other days. Allah (Exalted be He) also says: <Allah

burdens not a person beyond his scope. Allah (Exalted be He) also says: and has not laid upon you

in religion any hardship

Second : People who live in countries where the sun never sets in summer and never rises in winter,
and those who live in countries where daytime prevails for half a year and where night-time prevails
for the half of the year have to

(Part No. 5; Page No. 121)

offer the Five Obligatory Daily Prayers throughout twenty-four hours. They have to calculate the
stated times of Salah depending on the timing of the neighboring countries. Allah, the Exalted

enjoined upon the people of the Muslim Ummah to perform fifty prayers daily. The Prophet (peace be
upon him) repeated his question to his Lord to make the duty lighter till Allah (may He be Exalted)
said: O Muhammad! They are fifty prayers daily; every one equals ten, so the result is fifty prayers.}

It was authentically reported on the authority of Talhah ibn "Ubaydullah (may Allah be pleased with
him) that he said : A man from Najd with ruffled hair came to the Messenger of Allah (peace be

upon him), and we heard his loud voice but could not understand what he was saying. It was not
until he had come near to the Messenger of Allah (peace be upon him) that we knew he was asking
about Islam. The Messenger of Allah (peace be upon him) said: "You have to offer five Prayers each
day and night." The man inquired: "Do I have to do anything else?' The Messenger of Allah (peace
be upon him) said: '"No, unless you want to offer voluntary prayers....)

(Part No. 5; Page No. 122)

It was authentically reported on the authority of Anas ibn Malik (may Allah be pleased with him) who
said: We were forbidden to ask the Messenger of Allah (peace be upon him) about anything

(useless), so we used to like it when an intelligent person from among the desert people would come
and ask him a question while we were listening. Once a Bedouin came and said: "0 Muhammad,
your messenger came to us and said that you claim that Allah sent you." The Messenger of Allah
(peace be upon him) replied: "He has spoken the truth." The man kept asking the Prophet (peace be
upon him) until he said: "And your messenger claimed that we have to offer five prayers each day
and night." The Prophet (peace be upon him) said: "He has spoken the truth. " The man said, 'By the
One Who sent you, has Allah commanded you to teach this?" He said: "Yes....")

It was also authentically reported that The Prophet (peace be upon him) was talking to his Sahabah

(Companions) about Al-Masih-ul-Dajjal (the Antichrist) when they asked: "For how long will he stay
on earth?" The Prophet (peace be upon hirn) replied: "For forty days, the length of one day is
equivalent to one year, the length of another day is equivalent to a month, the length of a third day is
equivalent a week's time and the rest of the days will be like normal days." The Prophet (peace be
upon him) was asked: "0 Messenger of Allah! Would one day's prayer suffice for the prayers of day
equal to one year?" Thereupon he said: "No, but you must make an estimate of time (and then
observe prayer). The Prophet (peace be upon him) affirmed that during the day whose length is

equivalent to one year, it will not be sufficient to offer the Five Obligatory daily Prayers one time and
that one will be obliged to offer these prayers every twenty-four hours.

(Part No. 5; Page No. 123)

Muslims in these countries must specify the appointed times of Salah depending on the nearest
country where the night alternates with the day and where the appointed times of Salah are known
through the signs specified by the Shari'ah (Islamic Law).

They must observe fasting during the month of Ramadan. They must specify the beginning and end
of Ramadan. They must also specify the time of starting and breaking the fast for every day. They
may depend on the break of dawn and sunset in the nearest country to them. This is based on the
Hadith in which the Prophet (peace be upon him) was asked about Al-Masih-ul-Dajjal. He instructed
his Sahabah about the proper method of specifying the appointed times of Salah. There is no
difference between Salah and Sawm (fast) in this regard. The Dahri Calendar mentioned in the
question is invalid as it contradicts the explicit Hadiths narrated from the Messenger of Allah (peace
be upon him) and because it spoils the Salah and Sawm. Therefore, Muslims must be warned about
following it.

(Part No. 5; Page No. 124)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 18457

Q 7: Here in Stockholm, we have prayer-time tables indicating the time of sunrise and
sunset. However, observing the sunset and the sunrise with our eyes, we find a slight
difference. We contacted the Meteorological Centre in Stockholm to inquire about their
way of calculating the time of sunrise and sunset. The employee said that none of the
Islamic organizations had contacted them to clarify the Muslim's need to know the timing
of sunrise and sunset in their Sharp ah issues such as the time of Prayers.

The timing of sunrise and sunset recorded in the Swedish calendar is calculated for other
purposes. They do not calculate the time of sunrise when the edge of the sun rises but
when the center of the sun appears. In the same manner, they do not calculate the time
of sunset when the edge of the sun disappears but when the center of the sun
disappears. Although, it is known that the validity of Salah is conditional on the beginning

of the prescribed time.
(Part No. 5; Page No. 125)

Verily j As-Salat (the prayer) is enjoined on the believers at fixed hours. Allah (Glorified and

Exalted be He) addresses His Messenger (peace be upon him) ordering him to offer the
Five Obligatory Daily Prayers in their prescribed times: Perform As-Salat (Iqarnat-as-Salat)

from mid-day till the darkness of the night (i.e. the Zuhr, 'Asr, Maghrib and 1sha J prayers), and recite
the Qur J an in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur J an in the early
dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).

According to the employee, they calculate the appearance of the moon using computers.
They have never tried to sight the crescent since a long time ago. None of the Muslim
officials asked for sighting the crescent in the beginning of Ramadan or any other month.

The Prophet (peace be upon him) said, "Fast on sighting it (the new moon) and break your fast

on sighting it." (Related by Al-Bukhari). Scholars are in agreement on the permissibility of

using observatories for the purpose of witnessing the crescent. However, they held
different opinions with regard to confirming the new moon through astronomical
calculations without practical sight. Some believe that it is impermissible to use
astronomical calculations to confirm the new moon. Likewise, it is not correct to rely on
astronomy, as it is guesswork. However, others believe that sighting the crescent means
to make sure of the new moon and that the modern astronomical calculations are more
accurate than sighting the crescent. Which of these ways do you prefer in Saudi Arabia?

(Part No. 5; Page No. 126)

A: It is not permissible to rely on the calculations or the timing of a Non-Muslim country in order to
observe Sawm (fasting) or to offer Salah. This is due to the fact that the testimony of a non-Muslim
is not accepted in religious matters. You have mentioned in your inquiry that they have their own
calculations with regard to sunrise, sunset, and sighting the crescent that are not in conformity with
the Shari "ah (Islamic law). This is an enough reason not to take their calculations into consideration.

You must depend on yourselves in determining the timing of the Five Obligatory Daily Prayers and the
sight of the crescent. This is a feasible matter, Alhamdu lillah [All praise is due to Allah].

It is not permissible to use calculations to determine the beginning or the end of Ramadan. The
Prophet (peace be upon him) said, "Fast on sighting it (the new moon) and break your fast on

sighting it. However, if the sky is overcast (and you cannot see it), complete the term as thirty (days
of Sha "ban)." Many Sahih Hadith (authentic Hadith) have been narrated to the same effect. Shaykh

Al-Islam Ibn Taymiyyah (may Allah be merciful with him) said that there is scholarly consensus on
this point.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14737

Q 3: I work for a company. Sometimes the time of Salah is due while we are busy with
work, and as the head of a team of workers, I might miss the

(Part No. 5; Page No. 127)

obligatory prayer as a result. At other times, if i leave work to perform prayer, my
supervisors punish me. What should i do? Given that the company officials are Saudis and
non-Saudis.

A: It is obligatory upon a Muslim to perform Salah at its due time, and it is impermissible to delay or
miss the congregational Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 15918

Q 3: if someone is not consistent in offering the obligatory prayers at their due time, as
they sometimes miss some prayers heedlessly. What is the ruling on this? Please advise,
may Allah reward you!

A: A Muslim should offer the five daily prayers regularly and at their prescribed time in congregation.
Allah (Exalted be He) says: Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours.

The Prophet peace be upon him, said: Whoever heard the Adhan (Call to prayer) and did not come

to it (the prayer), then there is no prayer for him except with an excuse. Related by Ibn Majah, Al-

Darqutny, Ibn Hibban and Al-Hakirn with a Sahih (authentic) Sanad (chain of narrators).

(Part No. 5; Page No. 128)

Furthermore, it is impermissible for a Muslim to be lazy to offer Salah at times and be punctual at
other times. A Muslim should offer Salah in its prescribed manner and on its due time. Allah (Exalted
be He) says: Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat

(i.e. the best prayer - l Asr).) ; f'And those who guard their Salat (prayers) well.> ; <Those who

remain constant in their Salat (prayers); and: So woe unto those performers of Salat (prayers)

(hypocrites). Those who delay their Salat (prayer from their stated fixed times).)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16496

Q: There is a person who is negligent of Salah at its due time, and might even combine
two prayers or more at the same time. He might also deliberately sleep before the time
of Salah is due or hears the Adhan (Call to prayer) but he does not care and sleeps until
the due time of Salah is over. Is he excused for not offering Salah because of sleeping?
What is the ruling on befriending such a person or

(Part No. 5; Page No. 129)

eating and talking with him after he has been advised many times?

A: It is itnpertnissible to delay prayer after its due time without a legal excuse, e.g. combining prayer
for a person who is legally permitted to do that. As for a person who neglects Salah until its due time
is over, he disobeys Allah (Exalted be He) and commits a great sin. Accordingly, he should be
reprimanded and asked to repent to Allah and to offer Salah on its due time in congregation.
However, if he insists on his heedlessness and negligence of the religious rulings, he should not be
befriended but rather abandoned. The Muslim ruler should be informed to punish this person.
Regarding his sleep, it is not an excuse to neglect or delay Salah after its due time, because he
deliberately sleeps at the due time of an obligatory Salah or a short period before it. A group of
scholars held the view that such a person is considered a Kafir (disbeliever) if he intentionally delays
Salah after its due time without a legal excuse, for the Prophet (peace be upon him) said: (What

makes one a disbeliever and a polytheist is abandoning prayers. Related by Imam Muslim in his

Sahih. The Prophet (peace be upon him) also said: That which differentiates us from the

disbelievers and hypocrites is our performance of Salah. He who abandons it, becomes a
disbeliever. Related by Al-Imam Ahmad and Ahl-ul-Sunan (authors of Hadith compilations classified

by jurisprudential themes) with a Sahih (authentic) Sanad (chain of narrators) on the authority of
Buraydah ibn Al-Husayb (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18095

Q: Those who travel to America to study
(Part No. 5; Page No. 130)

are often faced with a problem when the time of ^Asr (Afternoon) Prayer is due, as their
lectures start immediately before Asr Prayer and continue till sunset. There is no doubt
that it is not easy to get daily permission to be excused from class to offer Salah, given
that some activities are difficult for some students to leave the others, such as aviation
classes and other subjects which require collective work.

Is it possible to combine x Asr Prayer with Zhuhr (Noon) Prayer at the time of the latter,
and the same for Zhuhr Prayer as sometimes lectures extend until after the due time of
the x Asr Prayer? Is it permissible to delay Zhuhr Prayer and combine it with ^Asr Prayer
at the time of the latter as well?

A: They have to offer each Salah at its due time. The difficulty of getting daily permission to offer
Salah is not an excuse to delay Salah until its due time is over. Allah (Exalted be He) says: (Verily,

As-Salat (the prayer) is enjoined on the believers at fixed hours, meaning an obligation to be

performed at a fixed time during which a Muslim should offer it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 131)

Fatwa no. 18405

Q: On behalf of my colleagues who work for Saudi Airlines at Tabuk Airport, please issue
a legal Fatwa concerning the following:

Due to continuous flights that coincide with the times of Salah (Prayer), such as Jumu^ah
(Friday) Prayer which we may not be able to offer in congregation for a whole month, we
are only able to perform it as Zhuhr (Noon) prayer instead.

As for Maghrib (Sunset) Prayer, it happens that on certain days we are overloaded with
work and can not leave our working sites unless all flights take off. This compels us to
delay the Maghrib Prayer until the due time of x Isha Prayer or later.

As for Fajr (Dawn) Prayer, we can only offer it on some days in winter after sunrise,
because there are flights that take off at the time of Salah.

A: It is permissible to perform Friday Prayer as Zhuhr Prayer at work sites and at the due time of
Zhuhr Prayer if you are unable to perform Friday Prayer in congregation.

It is impermissible to delay Maghrib and Fajr prayers or any other obligatory prayers after their due
time; rather a Muslim should offer prayers at their due time even individually if he is unable to
perform them in congregation with other work colleagues, because Allah made such prayers
prescribed at fixed times. Allah (Exalted be He) says:

(Part No. 5; Page No. 132)

Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours, and: So keep your duty to

Allah and fear Him as much as you can If a Muslim is able to offer prayer with his co-workers in

congregation, they should do so; otherwise they can offer it alternatively or even individually due to
the general meaning of the Ayah (Qur'anic verse) mentioned above.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18988

Q 1: A man works in a company from ten o'clock at night until six or seven o'clock in the
morning. When he gets back home, he sleeps until three or four o'clock in the afternoon
and sometimes he sleeps until sunset, this makes him miss congregational prayers
including the Jumu'ah (Friday) Prayer. I awaken him to perform prayers when I am at
home with him. What is the ruling on this case? Please advise, may Allah reward you with
the best!

A: If you are at home with him, you have to awaken

(Part No. 5; Page No. 133)

and advise him that it is better for him to sleep between prayers as well as seeking the causes that
help him wake up at the due time of Salah. You should remind him of the Ayahs (Qur'anic verses)
and Hadiths which indicate the reward and good end awaiting those who offer Salah regularly and
congregationally. Likewise, you should also in the same manner remind him of the torment and bad
end for those who are heedless of Salah and keep delaying it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18850

Q 1: During our cultivation season we have a month which we call the month of "Al-^ilan"
or hashish, and during that month men and women harvest the grass from sunrise to
sunset, missing Zhuhr (IMoon) and ^Asr (Afternoon) prayers. The number of working
women exceeds that of men. Those workers do not offer prayers at their due time. When
the time of Maghrib prayer is due, they combine with it Zhuhr and ^Asr prayers. What is
the ruling regarding these people? Please advise.

A: It is impermissible to delay Salah after its due time except if you are travelling or are a patient
with prior intention of combining prayers at the time of the latter prayer. But if you are a healthy
resident, you have to offer each Salah at its due time. Work conditions are not an excuse for delaying
Salah

(Part No. 5; Page No. 134)

past their due time. Therefore, what these people do is impermissible; rather this is a great sin that
they have to repent to Allah from and resolve not to do again. Allah (Exalted be He) says: Verily, As-

Salat (the prayer) is enjoined on the believers at fixed hours, i.e. prescribed at fixed times during

which they should be performed not delayed until their due time is over. They have to repent to Allah
from that misdeed and resolve not to commit such a sin again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20930

Q 3: a woman delays offering Salah after its due time sometimes with an excuse and
sometimes without, especially the Fajr prayer. What is the ruling on her actions? May
Allah protect you!

A: It is obligatory upon a Muslim to offer Salah at its due time. Allah (Exalted be He) says: (Verily,
As-Salat (the prayer) is enjoined on the believers at fixed hours. It is better to offer it at the
beginning of its due time. But it is impermissible

(Part No. 5; Page No. 135)

for a Muslim to delay the Salah until its due time is over without an excuse. Therefore, if this woman
delays Salah with a valid excuse, be it forgetfulness or sleep not as a habit, she should offer it
whenever she remembers it, as the Prophet (peace be upon him) said: <He who misses a prayer

because he sleeps or forgets it should offer it when he remembers it, there is no expiation for it
except this. (Agreed upon by Al-Bukhari and Muslim). However, if she deliberately delays Salah after

its due time or stays up late with no necessity as she is accustomed to that, and she does not take all
the necessary means to wake up early such as an alarm clock or asking a member of her family to
awaken her at the time of Salah, she is sinful. This woman therefore has to sincerely repent from
such misdeed and seek all the possible means to help her wake up at the due time of Salah, because
she is in great danger of having a bad end, Allah forbid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18446

Q 1: Is it permissible for the seekers of knowledge to offer Salah (Prayer) before its due
time or delay it, as they are involved in seeking knowledge of the Shari^ah and are
unable to leave before the lesson is over?

A: Salah has a fixed time to be offered at, and thus it is not permissible to delay or offer it before its
due time. Furthermore, seeking knowledge is not an excuse to delay Salah or

(Part No. 5; Page No. 136)

offer it before its prescribed time, as Allah (Exalted be He) says: Verily, As-Salat (the prayer) is
enjoined on the believers at fixed hours.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The third question of Fatwa no. 20956

Q 3: During our visit to the Ivory Coast in Ramadan, we noticed that twenty minutes
after performing Maghrib (Sunset) Prayer, people remain in the Masjid (Mosque), then
the Mu'adhin (caller to Prayer) announces the Adhan (Call to prayer) for the
x Isha" (Night) Prayer. Directly thereafter, they offer 'Isha' and Tar a win (special
supererogatory night Prayer in Ramadan) prayers. We also noticed that they pronounce
the Adhan early, based on there time devices. What is the ruling in this regard?

A: Each obligatory Salah has a prescribed time at which it is offered, and it is not permissible to offer
Salah before or after that time, for Allah (Exalted be He) says: Verily, As-Salat (the prayer) is

enjoined on the believers at fixed hours. The Sunnah also provides many authentic Hadith indicating

the times of offering prayers. Therefore it is not permissible to offer Salah before it becomes due.
Anyone who offers Salah before its due time, their Salah is invalid and Batil (null and void), unless
there is an excuse

(Part No. 5; Page No. 137)

that permits the combining of prayers, such as an illness or travel. In these two cases, only people
who fall under this category are allowed to combine Zuhr (Noon) and "Asr (Afternoon) prayers at the
time of the former, or combine Maghrib and "Isha' prayers at the time of the former. In light of this,
if those mentioned in the question offer "Isha 1 and Tarawih prayers before "Isha 1 prayer is due, their
Salah is Batil and they should be advised and warned against their wrong action.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 138)

Covering the ^ Awrah

Fatwa no. 18260

Q: We often notice that many people offer Salah (Prayer) with light garments that define
the body and the skin, and they wear short pants under these garments that only
extend to half of the thigh length. As such, a part of the thigh becomes discernable from
through their garments. What is the ruling on these people's Salah?

A: If the reality is as mentioned the Salah of these people is invalid, because covering the "Awrah
(private parts of the body that must be covered in public) is a condition for the validity of Salah. For
men, the "Awrah extends from the navel to the knee, and garments should not be sheer, revealing
what is underneath.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 19381

Q 2: Is it an act of Sunnah (supererogatory act of worship following the example of the
Prophet) to cover the head by wearing a turban or headgear during Salah (prayer)? In
fact, some blame us for not covering our head in Salah and for not making
Du'a 1 (supplication) with the Imam (the one who leads congregational Prayer) directly
after concluding the Faridah (obligatory Salah).

(Part No. 5; Page No. 139)

A: It is an act of Sunnah for the servant offering Salah to be good in appearance, clean, and Tahir
(ritually pure). Allah (Exalted be He) says: <0 Children of Adarn! Take your adornment (by wearing

your clean clothes), while praying [and going round (the Tawaf of) the Ka'bah,] meaning when you

are going to offer Salah. It is reported that when asked about whoever offers Salah bare-headed, Ibn
"Umar (may Allah be pleased with both of them) said: "Allah is worthier to adorn oneself before Him
than people." Accordingly, it is Mustahab (desirable) to cover the head during the Salah, for it is
considered an adornment. However, it is permissible to offer Salah bare-headed.

As for those who disapprove your abstention from making Du "a' with the Imam after concluding the
Salah; if what is meant is to make a collective Du "a 1 , whether the Imam makes the Du "a' and the
Ma'mums (persons being led by an Imam in Prayer) pronounce Ta'min (saying: "Amen") or he makes
Du "a' and the Ma'mums follow him, you should not pay attention to this objection. Making Du "a' with
the Imam or others in a collective way after concluding the Faridah is not Sunnah; rather, it is Bid "ah
(innovation in religion), that has no basis in the Book of Allah or the Sunnah of His Messenger (peace
be upon him). Acts of "Ibadah (worship) including Du "a' are based upon Tawqif (a religious text and
not personal opinion). Therefore, it is not permissible to introduce innovations in it. Whoever says
otherwise it is to be rejected, as the Prophet (may peace be upon him) said: Whoever performs any

act for which there is no sanction from our behalf, it is to be rejected However, if everyone makes

Du "a' by themselves, there is nothing wrong with that if it is without raising their hands after the
Faridah.

(Part No. 5; Page No. 140)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The tenth question of Fatwa no. 21672

Q 10: Some people wear a turban, some wear a Qulunsuwah (cap) and many offer Salah
with bare heads, I mean men. Which manner is the best in reward? We appreciate your
advice, may Allah reward you with the best!

A: It is desirable for a rnuslirn to wear his full garment when going to Prayer, the head cover
included; because Allah (Glorified and Exalted be He) enjoined His servants to adorn themselves
when going to Salah. Allah (Glorified and Exalted be He) says: O Children of Adam! Take your

adornment (by wearing your clean clothes), while praying [and going round (the Tawaf of) the
Ka'bah, ]) Besides, it has not been reported from the Prophet (peace be upon him) that he offered

Salah without a head cover. In fact he used to always wear a turban, and the practice of Muhammad
(peace be upon him) is the best guidance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 5; Page No. 141)

Fatwa no. 15336

Q: Is it permissible to offer Salah (Prayer) in a garment with short sleeves?

A: It is permissible for men to offer Salah in a garment with short sleeves; but if the sleeves go
down to the wrist, it will be better. Allah (Exalted be He) says: O Children of Adam! Take your

adornment (by wearing your clean clothes), while praying [and going round (the Tawaf of) the
Ka'bah, ]> As for women, it is obligatory for them to cover their entire body during Salah except the

face and hands if no Ajnaby (a man lawful for the woman to marry) is present. However, if an
Ajnaby is present, they must cover their entire body even the face and the hands.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 93976

Q 2: Is it permissible to offer Salah in sleeping garments or sports wear?

A: Muslims should take their adornment by wearing clean clothes when they go to Salah (Prayer), in
submission to the Saying of Allah (Exalted be He): O Children of Adam! Take your adornment (by

wearing your clean clothes), while praying [and going round (the Tawaf of) the Ka'bah,] That is,

whenever you go to offer Salah. However, if the sleeping garments or

(Part No. 5; Page No. 142)

the sports wear cover a person's "Awrah (private parts of the body that must be covered in public)
and they are pure, the person's Salah in these clothes is valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18956

Q 3: Is it permissible to offer Salah (Prayer) in garments with figures?

A: It is not permissible for a Muslim to offer Salah in garments with figures of beings with souls,
such as humans, animals, or birds. If a person offers Salah in such clothes, their Salah will be valid
but they will be sinful if they know the Shar "y (Islarnically lawful) ruling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16371

Q 1: I heard in a television program that it is forbidden for a woman to offer Salah
(Prayer) while her feet are not covered; is this true?

A: A woman has to cover her entire body during Salah including nor feet. As for the face, she may
uncover it

(Part No. 5; Page No. 143)

if there are none of her Mahrarns (spouse or un marriageable relative) present. As for uncovering
your feet in the past you will be forgiven - if Allah wills - because you did not know the ruling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

Fatwa no. 18635

Q: I came across a question in a book entitled: (Subol Al-Salam Sharh Bulough Al-Maram)
by Al-San any, in the Chapter of Conditions of Salah (Prayer). The author explained the
Hadith reported by ^Aishah (may Allah be pleased with her) that the Prophet (peace be
upon him) said: "Allah does not accept the prayer of a menstruating woman (i.e., an adult

woman) unless (she covers her head) with a head-cover. ". The author, Al-San ^any, (may Allah

be merciful to him) said: (Allah's acceptance of worship may mean the person's
worthiness of reward. Hence the non-acceptance of worship means unworthiness of
reward not the invalidity of the worship itself as reportedly mentioned in the Hadith:

Allah does not accept the prayer of a runaway slave or of one in whose abdomen there is alcohol.}

Here lies the subject of my questions:

The first question: Is this Hadith authentic?

The second question: is the Salah of a runaway slave and the person who drinks alcohol
not accepted by Allah, that is, if they pray, Allah will not reward them for this Prayer and
is it just their Salah that Allah will not accept, or does this apply to other acts of worship
they offer, such as Zakah, Sawm, Hajj?

The third question: Can we compare a fornicator to them
(Part No. 5; Page No. 144)

and say that the fornicator's Salah is sufficient for him because he is legally competent
to offer Salah, yet Allah will not reward him even if he offers Salah his whole life?

Finally, can we compare all the punishable sins such as theft and so on, to the case in this
question?

We appreciate your advice, may Allah reward you with the best for what you do for
Islam and Muslims!

A: The Hadith is authentic; it means that when a young girl reaches the age of puberty, she has to
cover her hair and all her body except her face, unless there are strange men around her while
offering Salah (i.e. in that case she has to also cover her face); because a woman's body except for
her face has to be covered in Salah. One of the signs that indicate that a young girl has reached the
age of puberty is menstruation. In this case, the Hadith is evidence for the invalidity of a woman's
Salah without covering her "Awrah (private parts of the body that must be covered in public). It does
not mean her unworthiness of Allah's Reward for Salah, as mentioned by Al-San "any (may Allah be
merciful to him); because Allah's non-acceptance of an act of worship basically means the invalidity
of this worship unless there is proof that indicates the unworthiness of the reward, as in the Hadith
about the Salah of a runaway slave and the person who drinks alcohol, and as in the other Hadith
related by Muslim in his (Sahih Muslim) from the Prophet (peace be upon him) where he said: (He

who visits a diviner and asks him about anything, his prayers extending to forty nights will not be
accepted, as according to all religious scholars acceptance here means the unworthiness of reward

for Salah, not the invalidity of Salah. Therefore a runaway slave, a person who drinks alcohol or
visits a diviner

(Part No. 5; Page No. 145)

and asks him about anything, do not have to repeat their Salah. The opposite case is in the Saying of
the Prophet (peace be upon hirn): Neither is a prayer accepted without purification nor is charity

accepted out of ill-gotten (wealth) Related by Muslim in his book (Sahih Muslim) from the Hadith

reported by Ibn "Umar (may Allah be pleased with them) and in the Saying of the Prophet (peace be
upon him) : The Prayer of none among you will be accepted if he is in a state of impurity until he

performs ablution. (Agreed upon by Al-Bukhari and Muslim), from the Hadith reported by Abu

Hurayrah (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16340

Q 4: Is it permissible for a seven-year-old girl to offer Salah (Prayer) wearing revealing
clothes and without Hi jab (veil)?

A: sevGn-yGar-old boys and girls should be asked to offer salah so that they get used to it, and it is
considered Nafilah (supererogatory). A young girl should offer Salah in suitable clothes for her, but
not revealing clothes; she should wear loose clothes, so that she gets used to therm, and as she
might cause Fitnah (temptation). As for Hijab, it is not necessary for her, according to the saying of
the Prophet (peace be upon him), Allah does not accept the Salah of a woman who menstruates

unless she wears the Hijab. A woman who menstruates here refers to an adult woman.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 146)

Taharah

Fourth question of Fatwa no. 14844

Q 4: A man led some people in congregational combined and shortened Salahs (Prayers),
but his Wudu 1 was invalidated during the second Salah (Prayer). However, the
concerned man completed the Salah then made up for it alone. What is the ruling on such
a man? Is the concerned congregational Salah valid?

A: If an Imam (the one who leads congregational Prayer) knows during Salah that his wudu' is
invalidated, it will be Wajib (obligatory) on hirn to stop his Salah and choose one of the other
worshipers to complete leading the Salah instead of hirn. However, if the Imam under such condition
does not do the foregoing and completes the Salah while he is not in a state of Taharah (ritual
purification); both his Salah and that of Ma'mums (persons being led by an Imam in Prayer) is
considered Batil (null and void) and thus they have to make up for it. Proof for the foregoing is a
Hadith which is related by Muslim and others that the Messenger of Allah (peace be upon him) said:
<Allah does not accept prayer without purification.}

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and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 20243

Q 1: After I offered Salah (Prayer) in congregation, I remembered that I had not
performed Wudu 1 (ablution). Should I perform Wudu 1 and repeat the Salah?

(Part No. 5; Page No. 147)

A: wudu' is one of the preconditions of Salah, because Allah has commanded us to perform it before
Salah. Allah (Exalted be He) says: O you who believe! When you intend to offer As-Salat (the

prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands
over) your heads, and (wash) your feet up to ankles. It was authentically reported that the Prophet

(peace be upon him) said: Allah does not accept Salah from anyone if they invalidate their Wudu 1

until they perform Wudu' again. (Related by Ahmad, Al-Bukhari, Muslim, Abu Dawud, and Al-

Tirmidhy) Therefore, the Salah that you offered forgetfully without performing Wudu' is invalid since
it lacks one of the preconditions of Salah; and you have to repeat it after performing Wudu'. You are
free from blame for offering Salah without Wudu 1 , for you are legally excused due to forgetfulness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Fifth question of Fatwa no. 21422

Q 5: On the Day of ^Arafah (9th of Dhul-Hijjah) I entered Masjid Namirah and remained
there until sunset. I had a dire need to urinate, hut I could not leave the Masjid
(mosque) as it was very crowded, toilets were far, and I feared

(Part No. 5; Page No. 148)

being lost, i prayed Zhuhr (Noon) and x Asr (Afternoon) Prayers, recited Qur'an, and
made Du'a 1 (supplication) while i was not in my full Taharah (ritual purification), as I felt
that I discharged some drops of urine. May Allah honor you.

A: It is Wajib (obligatory) on you to make up for the Salahs (Prayers) that you offered while you
were not in a state of Taharah. You also have to make Tawbah (repentance) to Allah. However, if
you were sitting in the part of the Masjid which is inside the borders of "Arafah, your Hajj would be
valid. Otherwise, your Hajj is to be considered invalid, the rituals you did are to be counted as
"Umrah (lesser pilgrimage), and it is Wajib on you to make up for your Hajj that you missed and to
slaughter the appointed sacrifice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

^ Abdul- ^Aziz ibn 1 Abdullah Al Al-Shaykh

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14662

Q: What is the ruling on a man who performed Salah (prayer) while being unaware that
he had a wet dream? Does he have to make up for the Salah? Besides, what is the ruling
on those who prayed with him as Ma 'mums (persons being led by an Imam in Prayer)
while the concerned man was the Imam (the one who leads congregational Prayer)?
Provide us with your beneficial answer please. May Allah reward you.

A: Taharah (ritual purification) is a condition for the validity of Salah. Such an Irnarn who prayed
while not being in a state of Taharah should therefore make up for his Salah. However, the Ma'rnurns
who prayed behind the concerned Irnarn without knowing that he was not in a state of Taharah do
not have to make up for their Salah.

(Part No. 5; Page No. 149)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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rman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17900

Q 4: A young man attained the age of puberty when he was fifteen years old. However,
he did not take Ghusl (ritual bath following major ritual impurity) every time he had a wet
dream because he studied at school that Ghusl is Wajib (obligatory) after sexual
intercourse. He only learned that the same ruling applies to nocturnal seminal emission
when he became twenty years old. The question now is, what is the ruling on the
prayers he offered for five years without performing Ghusl?

A: It is Wajib to take Ghusl after having a wet dream. The Prophet (peace be upon him) was asked
about the ruling on a woman having such a dream, he (peace be upon him) said, "She must take
Ghusl." (Agreed upon by Al-Bukhari and Muslim). This Hadith indicates that if a Muslim, male or
female, has a wet dream during which Maniy (sperm/vaginal secretions that are released on
orgasm) is emitted, it becomes Wajib to perform Ghusl. The Prophet (peace be upon him) said in
another narration related by Al-Bukhari, "Yes, if she notices a discharge." i.e. if she notices Maniy

upon awakening. He (peace be upon him) also said, "Taking Ghusl is (obligatory) upon seminal

discharge." Therefore, if one performs Salah without taking Ghusl after nocturnal emission of

semen, it is Wajib on them to make up for any Salah they offered while not being in a state of
Taharah (ritual purity). However, the young man in question

(Part No. 5; Page No. 150)

does not have to make up for his Salah, as he was unaware of the ruling and it would be difficult for
him to make up for missed Salah during that five year period.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
Shaykh

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Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 15904

Q 2: A man spent the night before he traveled back to his country at the home of his
friend. He had a sexual dream, but he could not have Ghusl (ritual bath following major
ritual impurity) because it was very cold. As the flight departure time was before the
time for Fajr (Dawn) Prayer, he boarded the plane before offering the Salah (Prayer).
However, the concerned man reached his destination before sunrise, he, thus,
performed Wudu 1 (ablution) and offered the Salah without having Ghusl despite his
Janabah (major ritual impurity related to sexual discharge) lest the time for Salah should
expire. It may be worth mentioning that at the very time of his arrival in his country, he
had to make another journey to his town.

Is the Salah that this person offered without having Ghusl considered valid? Is he
obligated to make up for it? If he has to make up for the Salah, please give more details
on the way he has to do so and whether anything else is required. Finally, I would like to
thank you for the efforts you exert in answering the inquiries of Muslims. May Allah
reward you with the best for your help and safeguard you. Thank you.

A: It is obligatory for the man who is mentioriGd in the question to make up for the concerned Salah
because he offered it while he was in a state of Janabah.

(Part No. 5; Page No. 151)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 14490

Q: Your Eminence, I have a recurrent problem which bothers me: I usually clean my
private parts well after relieving myself but I find traces of feces in my underwear.
Sometimes I offer more than one Faridah (obligatory Prayer) with these clothes and I do
not repeat what I have performed based on the Hadith of Jibril (Gabriel) when he came
to the Prophet (peace be upon him) while offering Salah (Prayer) and commanded him to
take off his shoes because they contained filth. Scholars hold this Hadith as proof that
when a person offers Salah in a garment that has filth without being aware of that, their
Salah will be valid. What should I do about this problem and is it true that I do not have
to repeat my Salah?

This problem has kept me away from good actions, such as leading people in Salah under
the pretext that I might be Najis (ritually impure) and there is someone who is worthier
than me to lead the Salah because his clothes are Tahir (pure). Also, I sometimes find
drops of dark fluid in my underwear from the front; does this fluid come out of my penis
or it is just dirt from the pubic hair? It is worth mentioning that it does not have a smell.
Is it permissible to visit a doctor to examine my private parts? I do not know what to do
about this problem. Please advise, may Allah reward you with the best! As-salamu
^alaykum warahmatullah wabarakatuh

(Part No. 5; Page No. 152)

(May Allah's Peace, Mercy, and Blessings be with you!)

A: First, a person who wants to offer Salah must purify his clothes from Najasah (impurity) before
commencing Salah. When he is sure of his purity and then offers Salah, his Salah will be valid.

Second, if a person is sick, there is no problem if he visits a doctor to diagnose his disease, even if
the doctor examines his private parts when necessary.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq "Afify

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ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14615

Q 1: I offered some of the Five Obligatory Daily Prayers while my underwear was soiled
with blood. I was aware that I was bleeding so I changed my underwear, but the blood
did not stop and stained my new underwear. I continued to bleed because of excessive
walking. I offered more than five Prayers in these clothes for I could not remove them. I
searched for a cure and was treated for this disease that did not occur again, praise be
to Allah. What should I do? Should I repeat the Prayers I performed in clothes stained
with blood or were my Prayers valid taking into consideration that I was the Imam (the
one who leads congregational Prayer) in some of these Prayers?

A: If the blood that soiled your clothes was much, you should
(Part No. 5; Page No. 153)

offer the Salah (Prayer) that you performed while wearing these clothes. This is because blood is
Najis (impure) while Salah requires purity of body and clothes. If it is only a small amount of blood,
there is no blame on you owing to the troubles you had; and in this case you are not obliged to
repeat any Salah.

The Salah of the people you led is valid and they do not have to repeat it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 15506

Q: Most workers in the agriculture and irrigation department have their clothes sprayed
by the water used in irrigation. It is colorless water, but not Tahir (ritually pure); it is
Najis (ritually impure), as it needs to pass by several stages to be purified. It is very
difficult for them to change their clothes, so they offer Salah (Prayer) while wearing
them, and say that Allah knows they are unable to do so. They have been doing this for
six years.

A: Everyone should offer Salah in clothes that are Tahir, as one of the conditions of the validity of
Salah is Taharah (ritual purity) from major and minor ritual impurity, and absence of Najasah (ritual
impurity) in the body, clothes and place of Salah. The Prophet (peace be upon him) took off his shoes
during Salah when he discovered that they had Najasah on them. These workers should therefore
purify their clothes to offer Salah in the future. As for the past years, they are excused for their
ignorance.

(Part No. 5; Page No. 154)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

The first question of Fatwa no. 16369

Q 1: i led people in Msha" (Night) Prayer while my clothes were impure, but i did not know
until i pronounced Taslim (salutation of peace ending the Prayer); only then did I recall
that my clothes were impure. I therefore, asked someone to lead people in Salah again,
but some said that they do not have to repeat the Salah; rather it is only the Imam who
should do so. What is the ruling in this regard?

A: If you do not dated the impurity of your clothes until after Taslirn, or you know it but forget until
you finish Salah with Taslirn, your Salah and that of those you led is valid and there is no need for
either of you to repeat it.

However, if you know that your clothes are impure while leading the people, and it is within your
ability to remove the Najis (ritually impure) piece, such as the Bishtand the Ghutrah (a traditional
cotton headdress worn by men in some Arab countries), then remove it and continue your Salah. But
if this is not possible, withdraw and have the nearest person behind you take your place. Once the
Messenger of Allah (peace be upon him) was informed by Jibril (Gabriel, peace be upon him) that
there was some impurity on his shoes; hence, he removed them and continued performing Salah.
Furthermore, when "Urnar (may Allah be pleased with him) was stabbed while leading people in
Salah, he had "Abdul-Rahman ibn "Awf (may Allah be pleased with him) take his place and complete
the Salah.

(Part No. 5; Page No. 155)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Member Deputy Chairman Chairman

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Shaykh

Salih Al- "Abdul-Razzaq "Abdul- "Aziz ibn "Abdullah
Fawzan "Afify ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17807

Q 2: If clothes are Najis (impure) and the person wearing them is Junub (in a state of
major ritual impurity) and water is not available; is it permissible to offer Salah (Prayer)
in the same clothes after performing Tayammum (dry ablution)?

A: A person must offer Salah in Tahir (pure) clothes, but if they do not find a Tahir garment or fail to
change their clothes because of sickness, they may offer Salah in this condition.

If the clothes are affected by Maniy (sperm that is released on orgasm), they are still Tahir because
Maniy is Tahir according to the most correct opinion of the scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20032

Q: I am a Bedouin and I live forty kilometers away from the nearest hospital. In
Ramadan, my wife felt that she was about to give birth a short time before the Fajr
(Dawn) Prayer, and on our way to the hospital she delivered the baby and my clothes
became covered with blood. It was the time for Fajr prayer and there was no

(Part No. 5; Page No. 156)

water to wash off the blood. Some people told me that I should break my Sawm (Fast) as
this blood caused me to be in a state of Najasah (ritual impurity). I did not know whether
to break my Sawm or continue. Were I to have broken my Sawm, what is the ruling in
this regard?

A: the blood that came onto your clothes resulting from your wife's delivery does not affect in any
way the validity of your Sawm (Fast). Although the blood takes the ruling of Najasah, it is not among
the things that invalidate Sawm or nullify Wudu' (ablution). Rather, it should be washed and removed
from the body, clothes, and the place of Salah. These are among the conditions of the validity of
Salah. If you break your Sawm on such a day out of your ignorance, then you are excused and there
is no sin incurred on your part, but you must hasten to make up for the missed day of Ramadan and
resolve not to do this again. Furthermore, you must ask scholars who are known for their
trustworthiness and sound knowledge regarding issues that are unclear to you to be insightful in
matters related to your religion and not to commit what contradicts Allah's Shari "ah (Islamic Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 157)

The third question of Fatwa no. 21672

Q 3: Is it right that the Prophet (peace be upon him) preferred not to offer Salah
(Prayer) in the wrappers and quilts of his wives, then he (peace be upon him) permitted
it?

A: On the authority of "Aishah (may Allah be pleased with her) who narrated: The Prophet (peace

be upon hirn) did not use to offer Salah in our wrappers. (Related by Ahmad, Abu Dawud, and Al-

Tirrnidhy who ranked it as Sahih (authentic)) The wording of Al-Tirrnidhy is: The Prophet (peace be

upon hirn) did not use to offer Salah in the quilt of his wives. The permissibility of offering Salah in

the wrappers of women was then concluded from the Hadith related by Abu Dawud in his Sunan
(Hadith compilations classified by jurisprudential themes) on the authority of Maymunah (may Allah
be pleased with her) who said: The Prophet (peace be upon him) offered Salah while there was a

woolen robe over him along with one of his wives who was in the period of menses. The Prophet
(peace be upon him) offered Salah while this robe was over him. On the authority of "Aishah (may

Allah be pleased with her) who narrated: Allah's Messenger (peace be upon him) offered Salah at

night while I was by his side. I was in the period of menses and there was a woolen robe over me
and the Prophet.) Concerning the permissibility of

(Part No. 5; Page No. 158)

offering Salah in wrappers and quilts, it is conditional on them being free of Najasah (impurities).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19773

Q 4: what should we do when it is time for Salah (Prayer) while we are working on an
accident and we are not sure of the purity of stains or clothes? It should he mentioned
that we deal with different substances, whose purity is not known.

A: The basic rule states that stains and clothes are Tahir (pure), so you may offer Salah in thern as
long as you know they are Tahir and do not contain any Najasah (impurity). However, if you know
that they include Najasah, you have to replace them with Tahir ones. If you are not able to replace
them and you fear that the due time of Salah would be over, you may offer Salah in them. Allah
(Exalted be He) says: So keep your duty to Allah and fear Him as much as you can

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 159)

The first question of Fatwa no. 14045

Q 1: What is the ruling on offering Salah (Prayer) barefoot?

A: wearing shoes in Prayer is not obligatory . If a person offers Salah without shoes, their Salah is
valid and if they offer Salah in pure shoes, it is also permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14770

Q 3: I see some people wearing their shoes during the Funeral Prayer, even though they
are standing in front of Allah. What is the ruling on this?

A: It is permissible to offer Salah (Prayer) while wearing shoes, whether during an obligatory Salah,
the Funeral Prayer or others, provided that they are not soiled with Najasah (ritual impurity). It was
authentically reported that the Prophet (peace be upon hirn) offered Salah while wearing his shoes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16539

Q 1: Is it permissible to offer Salah (Prayer) while wearing footwear even
(Part No. 5; Page No. 160)

if it is possible to take them off and this would lead to no harm?

A: offering Salah in footwear is Sunnah (reported from the Prophet) provided that they are free of
Najasah (ritual impurity). If offering Salah in footwear may result in soiling the carpets of the Masjid
(mosque) with dust it is not permissible to do so because of the harm which may be done to
Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18254

Q 3: What is the ruling on those who insist on offering Salah (Prayer) in footwear despite
the presence of carpets and Prayer rugs?

A: offering Salah in Tahir (pure) footwear is Sunnah (reported from the Prophet) unless this results
in soiling the carpets of the Masjid (mosque). In this case, one must not offer Salah in them in order
to avoid harm.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

The first question of Fatwa no. 20244

Q 1: A person always offers Salah (Prayer) in his work place while wearing his shoes
(Part No. 5; Page No. 161)

but there is no filth or Najasah (impurity) in this place as a result of his shoes. Is it
permissible to offer Salah in this way?

A: Anyone who offers Salah wearing shoes, their Salah will be valid. There are some authentic
Hadith which permit offering Salah in footwear. It was reported that Anas ibn Malik (may Allah be
pleased with him) was asked: Did the Prophet (peace be upon him) use to offer Salah in his

footwear? He said: Yes. (Related by Al-Bukhari and Muslim in their Sahih (authentic) Books of Hadith

and Imam Ahmad in his Musnad (Hadith compilation)) The Prophet (peace be upon him) has
exhorted Muslims to offer Salah in their shoes and Khuffs (leather socks) as it was reported by
Shaddad ibn Aws (may Allah be pleased with him) who said that the Messenger of Allah (peace be
upon him) said: Do the opposite of the Jews because they do not offer Salah in their shoes or

Khuffs. > (Related by Abu Dawud in his book of Sunan (Hadith compilations classified by

jurisprudential themes)) It was authentically reported that the Prophet (peace be upon him) offered
Salah while barefooted and wearing footwear, which indicates the permissibility of both. Moreover, it
was related by Imam Ahmad, Abu Dawud, and Ibn Majah with a good Sanad (chain of narrators) on
the authority of "Amr ibn Shu "ayb from his father from his grandfather that he said: I saw the

Messenger of Allah (peace be upon him) offering Salah barefooted and while wearing shoes.

Anyone who wants to offer Salah in their shoes must be sure that they do not contain any Najasah. If
they are Tahir (pure), they may offer Salah in them; otherwise they must take them off and remove
the Najasah. On the authority of Abu Sa"id Al-Khudry (may Allah be pleased with him) who narrated
that the Messenger of Allah (peace be upon him) said: When one of you comes to the Masjid

(mosque), he must look at his shoes and if they contain filth or impurity he must clean them and then
offer Salah in them. (Related by Imam Ahmad and Abu Dawud)

(Part No. 5; Page No. 162)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 21672

Q 5: Abu Hurayrah (may Allah be pleased with him) said, I saw the Messenger of Allah

(peace be upon hirn) many times enter the Masjid (mosque) with his shoes and offer Salah (Prayer)
while wearing them.

A: This Hadith was related by "Abdul-Razzaq Al-San'any in his "Musannaf . the permissibility of
offering Salah in one's footwear if they are Tahir (ritually pure) was authentically reported in many
Hadiths. However , after being furnished with luxurious carpets, those who enter the Masjid should
take off their shoes to keep the carpets clean and not harm the people with the filth that may spoil
the carpets, even if it is Tahir.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 5; Page No. 163)

Rulings that apply to Masjids

Fatwa no. 14566

Praise be to Allah Alone. Peace and blessings be upon the Last Prophet (Prophet
Muhammad).

The Permanent Committee for Scholarly Research and Ifta" has reviewed the query sent
to the general president from his Excellency the Undersecretary of the Ministry of Islamic
Affairs responsible for Masjids (mosques). The letter no. (6807/7), dated (22/7/1411
A.H.) was forwarded to the committee by the General Secretariat of the Council of
Senior Scholars on (25/5/1411) with the no. (2399). He requested in this letter that a
piece of the Masjid's land be taken. The Masjid is located in Al-Nasim district at Km 5. The
request, along with the letter no. (1826/2), dated (6/6/1411 AH), are forwarded to the
general director of Da^wa in the country and assistant director of the countries of the
Arabian Peninsula to get his opinion after visiting the said Masjid. He replied via letter no.
(902/9), dated (3/9/1411 AH), that is attached to a report submitted by the
examination committee of the Masjids located in Riyadh. The committee is formed of
Suleiman ibn Mansour Abu Hussein and Muhammad ibn ^AbduKAziz Al-Dohieshy. The
report states the following:

Praise be to Allah Alone. Peace and blessings be upon the Last Prophet.
(Part No. 5; Page No. 164)

In reference to the enclosed request for permission to build an extension in a Masjid
located in Al-Nasim District, at Km 5, to be used for teaching Qur'anic memorization, and
according to the letter submitted by the director of the Department of Scientific
Research and Ifta 1 , we visited the site and found the following:

First: The said Masjid is not one where Friday Prayer is held, and it does not have a
residence for the Imam and Mu'adhin (caller to Prayer).

Second: There are large spaces in the north, west, and south sides of the masjid.

Third: The spaces in the north and west areas of the Masjid can be used in expanding the
Masjid in the future or in building a residence for the Imam and Mu'adhin.

Fourth: The best place for establishing the extension is the south area nearby the
bathroom for the following reasons:

a- Proximity of an electric meter

b- Proximity of the bathroom

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad,
his family, and Companions!

Having discussed the query, the Committee replied that all the spaces of the Masjid should be kept
intact as they may be

(Part No. 5; Page No. 165)

used in the future to expand the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16815

Q 1: Is it permissible to dedicate part of the Masjid (mosque) to an Islamic nursery where
children are taught the matters of religion, knowing that Salah (Prayer) is not offered in
this part, and that it is used for the children to play in.

A: It is impermissible to dedicate any part of the Masjid to a nursery or for any other purpose. A
Masjid is a Waqf (endowment) that is impermissible to make use of for any purpose other than the
original one. However, you can teach the children Qur'an and matters of religion without letting them
play, as this does not befit the sanctity of the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16416

Q 1: Many Masjids (Mosques) in non-Muslim countries are considered Islamic
(Part No. 5; Page No. 166)

centers for the Call to Allah which convey the Message of Islam. They are not only places
of prayer or Islamic instruction and lectures; rather, the Masjid facility in non-Muslim
countries is usually divided into different sections or departments:

1. A Masjid and a place of Salah (Prayer).

2. A center for calling to Islam, which includes:

(i) a telecommunication center offering services to Muslims and non-Muslims;

(ii) an Islamic library for reading and borrowing books,

(iii) an audio and visual library.

3. A school for children on weekends or during the week.

4. Accommodations for workers in the Masjid, or the center or for students.

5. A kitchen and a dining hall.

These sections are near each other with the same outside entrance to the building.

Some sections may be used to serve another's purposes. The Masjid may need to
accommodate additional worshippers, and accordingly they offer the Salah in the
corridors,

(Part No. 5; Page No. 167)

adjacent rooms, the library, or the Islamic centre. Furthermore, the prayer halls may be
used for school activities.

In addition to this, many Islamic ceremonies such as wedding dinners, Aqiqah (sacrifice
for a newborn), and feasts are held in these Masjids because they are the only places
which Muslims own and where they can congregate.

Masjid Al-Sunnah Al-Nabawiyah has been established to include all such activities - as
mentioned in the first letter - and enclosed is a layout and photos of the building.

It is well known in Islam that sales transactions in the Masjid are not permissible,
however, what is the ruling on such Masjids or centers in non-Muslim countries? Our
question is:

Is it permissible to sell Islamic cassettes and books and rent video tapes, etc., in the
places allocated for that purpose in the centre or the corridors around the prayer halls,
given that any kind of selling is forbidden inside such halls?

Is it permissible for non-Muslim men or women to be admitted to the Islamic centre or
the Masjid?

Is it permissible for the menstruating woman to enter the Islamic centre?

As such Masjids and Islamic centers are totally established by
(Part No. 5; Page No. 168)

donations and the Muslims there utilize varied methods in their donation campaigns and
fund raisers to avoid becoming monotonous.

Some Muslim families prepare different food dishes or donate clothes and appliances to
sell at gatherings. The money collected is used for the benefit of the Masjid and
maintaining its facilities, or is given in support of Muslims all over the world, such as
Muslims in Bosnia and Herzegovina, Somalia, etc.

What is Your opinion regarding holding such exhibitions in prayer halls, as other areas
cannot accommodate them, not to mention that in these non-Muslim countries selling
outside the building of the Islamic centre is illegal in addition to the impossibility of selling
in the freezing weather in winter.

A: The name of the Masjid and the rulings related to it apply only to the place in which prayers are
permanently and regularly offered and which is solely allocated for that purpose. As for places other
than that which are inside the general building of the Islamic centre, it is permissible to use them in
all kinds of selling, buying, and other permissible activities such as cooking, serving meals and the
like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 169)

The first question of Fatwa no. 20828

Ql: There is a Masjid (mosque) which part of its land, about 7 meters in length and 10
meters in width, has been taken to be used as warehouses for the unit's rations. Rooms
were built close to the western wall facing the Qiblah from outside the Masjid to be used
as warehouses for the unit. Is this permissible?

A: It is not permissible to take any part of the Masjid's land for such purposes, because the land is a
Waqf (endowment).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17864

Q 3: What is the difference between a Masjid (mosque) and a Musalla (a place for
Prayer)? Is tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque) Wajib (obligatory)
in the Musalla, or not required, or just Mustahab (desirable) and Mandub
(commendable)?

A: a Masjid is the area dedicated for offering the obligatory Salah (Prayer) permanently. As for the
Musalla, it is a place where Salah is performed on certain occasions, such as Salat-ul- "Eid (the
Festival Prayer), Funeral Prayer, etc., and it is not dedicated for offering the five daily prayers.
Tahiyyat-ul-Masjid is not Sunnah (supererogatory act of worship following the example of the
Prophet) when entering a Musalla, it is Sunnah only when entering a Masjid for whoever

(Part No. 5; Page No. 170)

intends to stay in it. It should be performed before sitting down as the Prophet (may peace be upon
him) said: When anyone among you enters the Masjid, he should not sit down till he offers two

Rak "ahs (units of Prayer). (Agreed upon by Imam Al-Bukhari and Imam Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19813

Q 2: is the Musalla (a place for Prayer) in university dwellings considered to be a Masjid
(mosque) with respect to offering Tahiyyat-ul-Masjid (two-unit-Prayer to greet the
mosque) and saying the Adhkar (invocations) of entering and leaving the Masjid?

A: The Musalla in university dwellings and elsewhere is not regarded as a Masjid in any respect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz

ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17609

Praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta 1 looked into the Fatwa request
submitted to the General Mufti, by the Director of

(Part No. 5; Page No. 171)

Al-Qunfudhah Hospital, referred to the Committee from the General Secretariat of the
Council of Senior Scholars no. 348, on 20/1/1416 A.H. in which he asked the following
question:

Inside the hospital facility there, is a special place designated for workers to offer Salah
(prayer). It had been used as a prayer place for sometime then was closed for work-
related purposes. It is noteworthy to mention that there is a Masjid (mosque) inside the
hospital. It can accommodate everyone and it is not difficult for staff to offer Salah
there. We need the prayer room as space for other departments in the clinic due to
expansion of hospital departments.

The question is: is it permissible to use this prayer room as a clinic or offices for work-
related purposes in the hospital, given that there is an adequate Masjid in the hospital
as we have mentioned?

After examining the Fatwa request the Committee gave the following answer: If the reality is as
mentioned, it is permissible to utilize the prayer room for other purposes. This room does not take
the same ruling as Mas j ids in terms of being a Waqf (endowment) and other aspects.

(Part No. 5; Page No. 172)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20861

All praise is due to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed the letter
submitted to His Eminence the Mufty from His Excellency the General Manager of Islamic
Affairs in the Armed Forces with the number 2/10/1457 on 2/6/1419 A.H. This letter
was referred to the Committee from the Secretariat General of the Council of Senior
Scholars with the number 3691 on 13/6/1419 A.H.; and it included the following question
posed by His Excellency:

I refer to Your Eminence the question submitted from the manager of my children's high
school - King x Abdul- * Aziz Military Academy - regarding the following subject:

There is a Masjid (mosque) inside the same building of the academy. The Masjid is very
small, as it is only seven by five meters. Due to its narrow area and the large number of
students, Salah (Prayer) is offered in the gymnasium. The academy officials want to turn
this Masjid into a computer room to calculate the final results. Is it permissible to use this
Masjid

(Part No. 5; Page No. 173)

as a computer room since no congregational Salah is offered in it? Please advise us in
this regard.

After studying the question, the Committee answered: If the reality is as mentioned, it is permissible
to change this Musalla (a place for Prayer) into a computer room and designate a larger area to be
used as a Musalla. This may be done because it cannot accommodate the number of those who offer
Salah and it is not regarded as Waqf (endowment) like other Mas j ids.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 18156

All praise be to Allah Alone and peace and blessing be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed the letter
submitted to His Eminence the Mufty from the Manager of the Secondary School in Ha'il.
This letter was referred to the Committee by the Secretariat General of the Council of
Senior Scholars with the number 3384 on 13/7/1416 A.H. The following question was
posed:

We have mentioned in the previous letter we sent you that we want to build a place in
our school to be used as a Musalla (a place for Prayer) like that which is constructed

(Part No. 5; Page No. 174)

in women faculties within the wall of the building. This place will be used during regular
studying hours. Lectures and sermons that touch on subjects of x Aqidah (creed) and
Salah (Prayer) and warn against the misleading ways of the time will be held in this
Musalla along with study groups for memorizing and teaching the Qur'an. It is worth
mentioning that all these activities will be carried out during the free time of students.
Moreover, the Zhuhr (Noon) Prayer will be performed there. We collected a sum of
money equal to 13,500 riyals for constructing this place. If it is not allowable to
construct this Musalla, what should we do with this money? We hope that you will
elaborate on this taking into consideration that these kinds of Musalla are found in many
schools. May Allah reward you with the best!

After studying the question, the Committee answered: There is no harm in specifying a certain place
in a school for female students to offer Salah therein. However, it does not take the ruling of a Masjid
(mosque). It is allowed to deliver lectures and sermons and teach the Qur'an in this Musalla. This
place will be of great benefit for students, for it will help them to offer Salah in its due times and give
them the opportunity to learn beneficial knowledge. It should be called a Musalla, not a Masjid.
Therefore, a menstruating, a newly-delivered, or a Junub (in a state of major ritual impurity) woman
can enter it, for it is not considered a Masjid. Furthermore, it is permissible to collect money to
construct this place for it is a kind of cooperation in good and righteousness. It is only forbidden to
construct special Masjids for women in residential areas.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 175)

The first and second questions of Fatwa no. 16361

Q 1: My father, may Allah have mercy with him, bequeathed me a piece of land half of
which is populated and the other half is used in cultivation. I donated this land for the
construction of a Masjid (Mosque) with all its facilities, i.e. car parks around it and
bathroom facilities and the like. Praise be to Allah, this was done in the best way, but
some people told me that the reward for this deed will go to my father not me, because
he is the real owner of the land and I only inherited it from him without effort. Is this
correct?

A: you will be rewarded for donating your inherited land for the establishment of a Masjid because
you own it and your father will be rewarded for bequeathing it to you. Both of you will be rewarded
In sha J a-Allah (if Allah wills) due to your good intentions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chair mar

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

v Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: I have been working as a servant in a Masjid (mosque) for a long time. During my
first years as a servant, my salary was only 132 riyals and now it has reached 900 riyals.
shall I receive reward from Allah (Exalted be He) for serving the Masjid while receiving
this salary?

A: Serving the Masjid with a good intention entails a great reward. There is no harm to take a salary
from the government to improve your conditions and free yourself for the service of the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 176)

Fatwa no. 16527

Q: Does Salah (prayer) in Al-Masjid Al-Haram (the Sacred Mosque in Makkah) equal a
hundred thousand Salahs performed elsewhere? Is this specific to Salah in Al-Masjid Al-
Haram only, or does it apply to Salah anywhere within the Sacred Precincts of Makkah?

A: the reward of offering Salah in Makkah, may Allah protect it, is doubled anywhere within the
Sacred Precincts of Makkah not just in Al-Masjid Al-Haram. Allah (Glorified and Exalted be He) says:
Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] Who took His

slave (Muhammad />JL^ 9 zlJjz alii ,_sJL^) for a journey by night from Al-Masjid-al-Haram (at Makkah)
to Al-Masjid-al-Aqsa (in Jerusalem) The Isra' (Night Journey) began from the house of Um Hani'.

Imam Ahmad related in the story of Al-Hudaybiyah that "The Prophet (peace be upon him) used to

offer Salah at the Haram." Part of the area of Al-Hudaybiyah is Hil (outside the Sacred Precincts of

Makkah) and part of which is Haram (within the Sacred Precincts of Makkah).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17393

Q 3: Does offering Salah (Prayer) in any Masjid (mosque) in Makkah Al-Mukarramah (The
honored City of Makkah) have the same reward as offering it in Al-Masjid Al-Haram (the
Sacred Mosque in Makkah)? Is all Makkah considered a sanctuary?

(Part No. 5; Page No. 177)

A: The reward of Salah is increased and multiplied when it is offered at any part of the Sacred
Sanctuary of Makkah and in all Masjids of Makkah. However, offering Salah at Al-Ka'bah is much
superior.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19729

Q: Your Eminence, I would like your answer to the following question:

First, what is the Islamic ruling on whoever visits Al-Madinah Al-Munawwarah to offer
Salah in Al-Masjid Al-Nabawy Al-Sharif then goes to Masjid Quba 1 , and the Masjid of two
Qiblahs (direction faced for Prayer towards the Kabbah), the Masjid of Jumu^ah and the
Masjid of Al-Ghamamah, Al-sediik, and the Masjid of x Aly, may Allah be pleased with
them, and other ancient Masjids, and after entering them, the visitor offers Tahiyyat-ul-
Masjid (two-unit-Prayer to greet the mosque). Is this permissible for him to do or not?

Second, after the visitor reaches Al-Masjid Al-Nabawy Al-Sharif, is it permissible for him
to visit the ancient Masjids in Al-Madinah Al-IMabawiyah with the intention of
contemplating over the remains of the righteous Salaf (righteous predecessors) and see
the actual embodiment of the information which they read in the books of

(Part No. 5; Page No. 178)

Tafsir (explanation/exegesis of the meanings of the Qur'an), H a dith and history
concerning the Gazawat (battles) and the abodes of the tribes of Al-Ansar. Please
advise concerning this regard.

A: The answer to these two questions necessitates some details as follows:

First, by surveying the masjids that exist in the Prophet's Madinah, peace be upon him, i.e. Al-
Madinah Al-Munawwarah may Allah protect it, it is evident that they are of many kinds:

As for the first kind, a Masjid that exists in the Prophet's Madinah (peace be upon him) and which has
a special merit. There are only two Masjids in this regard:

The first one is the Prophet's Masjid (peace be upon him) and which is mentioned in Allah's saying:
Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is

more worthy that you stand therein (to pray). In it are men who love to clean and to purify
themselves. And Allah loves those who make themselves clean and pure [i.e. who clean their private
parts with dust (which has the properties of soap) and water from urine and stools, after answering
the call of nature]. It is the second of the three Masjids to which a journey may be undertaken as

authentically proven in the prophetic Sunnah. It has also been authentically proven that offering one
Salah in this Masjid is better than one thousand Salahs elsewhere with the exception of Al-Masjid Al-
Haram (the Sacred Mosque in Makkah).

Second, the Masjid of Quba', for which this Ayah (Qur'aniv verse) was revealed: Verily, the mosque
whose foundation was laid on piety Furthermore, and in the Hadith reported by

(Part No. 5; Page No. 179)

'Usaid ibn Hudair Al-Ansary may Allah be pleased with him, that the Prophet (peace be upon him)
said : Offer ing Salah in Masjid Quba' is equal in reward to "Umrah (lesser pilgrimage). Related by

Al-Tir rnidhy, Ibn Majah and others on the authority of Sahl ibn Hunayf, may Allah be pleased with
him, that the Prophet, peace be upon him, said, He who purifies himself at his house then goes to

Mas j id Quba' only to offer Salah in it will get a reward equal to that of performing "Urnrah Related

by Ahmad, Al-Nasa'y, Ibn Majah and others, and this was the exact wording of the narration of Ibn
Majah.

The second kind refers to the general Masjids of Muslims that are spread in the Prophet's Madinah,
peace be upon him, and which have no merit of their own, but offering Salah in them is equally
rewarded.

As for the third kind, they are the Masjids that were built at certain places that the Prophet was
thought to have offered Salah at, or he himself defined the place where he offered that Salah in,
such as Bunu Salim Masjid and Musalla (a place for Prayer) for "Eid (Festival). Such Masjids have no
virtues for which they should be singled out, and nothing was reported that encourages visiting them
and offering two Rak "ah (unit of Prayer) in them.

The fourth kind is dedicated to some newly built Masjids that were ascribed wrongly to the Prophet's
era or that of the Rightly-Guided Caliphs, and due to innovated practices, they were frequented by
the people, such as

(Part No. 5; Page No. 180)

the seven Masjids, and a Masjid in The mountain of Uhud and others. These Masjids are baseless as
far as the sanctified Shar " is concerned, and accordingly they should not be visited for the purpose of
offering a certain "Ibadah (worship) or other acts of worship, as this is an apparent Bid "ah
(innovation in religion).

The basic Shar "i rule is that no one is to be worshipped except Allah and in the manner He enjoined
and prescribed as revealed to His Prophet and Messenger, Muhammad (peace be upon him). This is
evidently manifested in the Book of Allah and the Sunnah of His Messenger, Muhammad (peace be
upon him) and the traditions reported from the Salaf (righteous predecessors) of this Urnrnah
(nation) who authentically reported this religion from the Messenger of Allah (peace be upon him)
and conveyed it to us as well to warn us against following innovations in obedience to the command
of the bringer of glad tidings and warnings (peace be upon him) as he says in the Sahih (authentic)
Hadith : <He who did any act for which there is no sanction from our behalf, that is to be rejected.)

and in another wording: He who innovates things in our affairs for which there is no valid (reason)

(commits sin) and these are to be rejected. He, peace be upon him, also said: You must follow my

Sunnah and that of the Rightly-Guided Caliphs after me. Stick to them and hold fast to them. Avoid
novelties, for every novelty is an innovation, and every innovation is an error, and said: follow the

example of those after me : Abu Bakr and "Umar. The Prophet (peace be upon him) said when

(some of the Sahabah (Companions of the Prophet) asked him to make for them a tree from which

they seek blessing and hang their weapons on. The Messenger of Allah said: 'Allaahu

(Part No. 5; Page No. 181)

Akbar! By the One in Whose Hand is my soul, verily these are the ways of the earlier nations. You
have said exactly as The Children of Israel said to Musa: Make for us an ilah (a god) as they have

alihah (gods).> > The Prophet (peace be upon him) also said: The Jews have split into seventy one

sects, and the Christians have split into seventy two sects. And this Ummah will split into seventy-
three sects, and all of them will be in the Hellfire save one. " Someone asked, "O Messenger of Allah,
which one will that be?" He replied, "The one that follows what me and my Sahabah (Companions)
follow.) Furthermore, it has been reported by Ibn Waddah in his book "Al-Bid"a wal Nahy "anna", i.e

innovations and means of forbidding them, with his Sanad (chain of narrators) from Ibn Mas"ud, may
Allah be pleased with him, that "Amr ibn "Ufoah and some of his friends built a Masjid in Al-Kufa, but
it was ordered by "Abdullah that this Masjid be demolished and that was done. Then it came to his

knowledge that the said people were gathering in a corner of Masjid Al-Kufah and continued offering
Tasbih (glorification of Allah) Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]") and
Takbir (saying: "Allahu Akbar [Allah is the Greatest]"). It is said that "Abdullah wore a hooded cloack
and went to the Masjid to hear what they were saying, and then he unveiled his face to identify
himself as Abu "Abdul-Rahman, then he said, "either you surpassed the knowledge of Muhammad's
Sahabah, or you have wrongfully introduced a new innovation, etc."

He also warned him and others against following invented innovations, and incited people to
understand and comprehend the rulings and teachings of Din (religion) as the Salaf did. It has been
authentically reported that "Umar (may Allah be pleased with him) cut off the tree under which the
Bay "ah (pledge of allegiance) of Ridwan took place between the Prophet (peace be upon him) and
his Sahabah, when he saw that people

(Part No. 5; Page No. 182)

began to visit it frequently. Moreover, when he saw that people used to go collectively to a certain
place, he enquired about that matter, and was told that they offer Salah in a place where the
Prophet, peace be upon him, used to pray in on his way to perform Hajj. He accordingly got furious
and said : Those who preceded you were destroyed due to following the traces of their prophets."
End quote.

It is an established fact that the purpose of building a Masjid is gathering people to perform their acts
of worship in it, and it is an intended gathering in the Sharfah (Islamic law). Accordingly, the
existence of the seven Mas j ids in one place do not achieve that purpose; rather this will disperse
prayers in a way that contradicts the purposes of Shari "ah. Moreover, such Masjids were apparently
not built for gathering people because they are so close to one another; rather for seeking a blessing
by offering Salah in them and offering Du"a'. This is an apparent innovation. As for the naming of
such Masjids i.e. "The Seven Masjids", there is no historical explanation for that at all, butlbn
Zubalah mentioned Masjid Al-Fath, and he is a liar as defined by the Hadith scholars, and he died at
the end of the second Hijri century. Then he was followed by Ibn Shabbah, the historian and he
mentioned the same Masjid, but it is known that historians tell narrations without confirming the
authenticity of the narrators who said it, as they report what they hear and put the responsibility of
its authenticity on those from whom they heard it. This was also the opinion of Al-Hafiz Imam Ibn
Jarir in his history set. As for the authenticity of the names of these Masjids or one of them, this is
not authentically proven. The Sahabah exerted all their efforts to report the sayings of the Prophet
(peace be upon him) as well as his actions and deeds; they also reported everything the Prophet did,
even on entering the bathroom. They similarly reported the Prophet's visit to Quba' Masjid every
week and his performing Salah over the martyrs of Uhud before his death as if he was bidding them
farewell, in addition to other narrations mentioned in

(Part No. 5; Page No. 183)

the books of Sunnah. As for these Masjids, the Hufaz and the historians have searched into the origin
of their names, as the knowledgeable scholar Al-Samhudy (may Allah be merciful with him) said that
he did not come across any authentic proofs concerning the names of these Masjids. And he said in
another part that he did not find any authentic evidences regarding the names of such Masjids, or the
other two Masjids mentioned by Al-Mutarry.

As for shaykh-ul-Islarn Ibn Taymiyyah (May Allah be merciful with him), he said: It is meant here that
the Sahabah and the Tabfun (Followers, the generation after the Companions of the Prophet) did
not glorify any of the traces of the prophet, such as a place he went or offered Salah in. They did not
intend to build a Masjid to honor the traces of prophets and righteous people; rather their Imams
such as "Umar ibn Al-Khattab and others intentionally forbade offering Salah in a place in which the

Prophet (peace be upon hirn) might have offered Salah in once or twice. He also mentioned that
"Umar and the other Rightly-Guided Caliphs; "Uthrnan and "Aly and the rest of the ten Sahabah
promised with Jannah (Paradise) as well as others including Ibn Mas "ud, Mu "az ibn Gabal and 'Ubay
ibn Ka"b never intended offering Salah in these places. Then shayk-ul-Islarn mentioned that in
Madinah there are many Masjids, and offering Salah in them is not singled out with a special virtue
except for Masjid Quba 1 and that the Masjids that were built over graves

(Part No. 5; Page No. 184)

are nothing but mere innovation introduced into the religion of Islam and practiced by those who
have weak knowledge of Islam and the Shari "ah revealed to Muhammad (peace be upon him) as to
the perfection of Tawhid (belief in the Oneness of Allah) and worshipping Allah alone as well as
blocking all avenues with which Satan tempts mankind.

Al-Shatiby related in his book "Al-e "tisarn", that "Umar (may Allah be pleased with him) saw some
people frequently visiting a certain place in which the Prophet (peace be upon him) used to offer
Salah, so he said, 'Those who came before you were perished due to following the traces of their
prophets, and they turned these traces into churches and synagogues. He also said: Ibn Waddah
said : ' Malik used to hate every innovated Bid "ah (innovation in religion) even if it was a good one
lest people ascribe to the Prophet things he never did or considered lawful.

Al-Shatiby (may Allah be merciful with him) also said: Ibn Kinanah was asked about the traces and
remnants left in Al-Madinah and he said: that the most authentic narration refers only to Cuba 1

It has been authentically narrated that "Umar (May Allah be pleased with him) cut down the trees
frequently visited by people to offer Salah under them lest they should be a source of Fitnah
(temptation) for Muslims. "Umar ibn Shabbah mentioned in his book "Akhbar Al-Madinah" and also
A I- "ainy in his commentary on Sahih Al-Bukhari the names of many Masjids, but they did not mention
the said seven Masjids.

In light of this short elaboration, it is known that the existence of the said seven Masjids or what is
even called the Masjid of Al-Fath which was given considerable care by Abu Al-Haiga', the vizier of
the 'Ubaydi (Fatimid) state with its known school of thought, were not authentically reported and as
these Masjids have recently been frequented by people for the purpose of visiting and attaining
blessings by offering Salah in them,

(Part No. 5; Page No. 185)

and this may lead astray many of the visitors to the Prophet's Mosque, it should be known that going
to such Masjids is an apparent Bid "ah (innovation in religion), and keeping them contradicts the
objectives of Shari "ah and the teachings revealed to Muhammad of devoting worship to Allah alone.
Honoring the prophetic Sunnah demands demolishing such Masjids, as the Prophet (peace be upon
him) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.

The said Masjids should be demolished so as to avoid Fitnah and to block the avenues leading to
Shirk (associating others with Allah in His Divinity or worship) and to protect the "Aqidah (creed) of
Muslims against any innovations as well as the perfection of Tawhid (belief in the Oneness of Allah/
monotheism), and following the example of the the Rightly-Guided Caliph, Amir Al-Mu J rninin
(Commander of the Believers), "Umar ibn Al-Khattab, (may Allah be pleased with him), who cut
down the tree of Al-Hudaybiyah Treaty when he saw that people used to frequent it and he feared
that they might be tempted in their religion. He also reminded them that the people who came before
them were perished by following the traces of the prophets because the Shari "ah of Allah did not
prescribe that.

Second, and based upon the above mentioned facts, it becomes evident that people who frequently
visit these seven Masjids and other newly built Masjids solely for the purpose of discerning the

ancient traces or to rub its walls and Mihrabs (a place where the Irnarn stands when leading prayer),
and seeking blessing by means of that are committing a Bid "ah (innovation in religion)sirnilar to that
which disbelievers used to do with their idols in Jahiliyyah (pre-Islamic time of ignorance). Therefore,
every Muslim who wants to protect his religion against any temptation must avoid such misdeeds and
advise his Muslim brothers to do the same.

Third, this makes it known that what some weak-minded people do regarding deceiving pilgrims and
visitors into visiting these innovated places in return for fees, such as the said seven Masjids, is a
Haram (prohibited) deed, and the money taken

(Part No. 5; Page No. 186)

in return for the misdeed is ill-gotten, and the person who commits such an act should give it up.
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from

every difficulty). And He will provide him from (sources) he never could imagine.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19196

Q: A man lives in Makkah Al-Mukarramah and rarely sets out on a journey to Al-Masjid
Al-IMabawy Al-Sharif (the Prophet's Mosque in Madinah). He claims that offering Salah
(Prayer) in Al-Masjid Al-Haram (the Sacred Mosque in Makkah) is better than offering it
in Al-Masjid Al-Nabawy. So, how should he leave what is most superior to what is less
superior? Is his claim right?

A: undertaking a journey to visit Al-Masjid Al-Nabawy is an act of Sunnah (a commendable act)
whose doer will be rewarded but there is no punishment for not doing it. The Prophet (peace be
upon him) said: Do not set out on a journey except to three Masj ids (mosques): Al-Masjid Al-
Haram, this Masj id of mine (Al-Masjid Al-Nabawy in Madinah), and Al-Masjid Al-Aqsa (Al-Aqsa
Mosque in Jerusalem). (Agreed upon by Al-Bukhari and Muslim)

Offering Salah in Al-Masjid Al-Nabawy is greatly rewarded. However, offering Salah in Al-Masjid Al-
Haram is much better for it was reported by Al-Bukhari and Muslim in

(Part No. 5; Page No. 187)

their Sahih (authentic) Books of Hadith that the Prophet (peace be upon him) said: <"One Salah in my

Masj id is a thousand times more excellent than a Salah in any other Masjid, except Al-Masjid Al-
Haram.)

To stay in Makkah and leave visiting Madinah is not wrong on the part of the man in question, for he
regards it sufficient to do what is most superior rather than what is less superior and to get double
rewards. Offering Salah in Al-Masjid Al-Haram is multiplied to a hundred thousand Salahs elsewhere.
Shaykh Al-Islarn, Ibn Taymiyah said in his Fatawa (vol. 27, P. 325): "The Jurnhur (dominant majority
of scholars) agrees that Al-Masjid Al-Haram is the best Masjid and that offering Salah in it equals a
hundred thousand Salahs elsewhere." It is reported by Ahmad, Al-Nasa'y, and others through a good
Sanad (chain of narrators) with this wording : A Salah in Al-Masjid Al-Haram is better than a

hundred thousand Salahs elsewhere. Similarly, A l-Bayhaqy and Ibn Majah reported a similar

narration.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17525

Q: Does the Salah offered in Masjid Quba 1 have more reward than that offered elsewhere
except for Al-Haramayn Al-Sharifayn (the Two Sacred Mosques: the Sacred Mosque in
Makkah and the Prophet's Mosque in Madinah)? If that is true, what is the evidence for
it? Is Masjid Quba 1 the first Masjid (Mosque) built in Islam as stated in Allah's saying.

Never stand you therein. Verily J the rnosque whose foundation was laid from the first day on piety is

(Part No. 5; Page No. 188)

A: it is recommended to visit Masjid Quba' but without having to undertake a journey such as those
who are living in Madinah. The Prophet (peace be upon him) used to go to Masjid Quba' every
Saturday on foot or riding. Ibn "Ulnar (may Allah be pleased with them) used to do so too. (Agreed
upon by Al-Bukhari and Muslim)

It is recorded by Al-Tirmidhy and Ibn Majah on the authority of Usayd ibn Hudayr Al-Ansary (may
Allah be pleased with him) that the Prophet (peace be upon him) said, "Offering prayer in the Masjid

of Quba' is equal in reward to performing Urnrah." It is recorded by Al-Nasa'iy and in Al-Musnad on

the authority of Sahl ibn Hunayf that the Prophet (peace be upon him) said, "Whoever purifies

himself in his house, then comes to Masjid Quba J and offers a prayer there, will have a reward like
that of 'Urnrah."> This Hadith is ranked as Sahih (authentic) by Al-Hakim; such a view is supported by

Al-Dhahaby. Moreover, this Ayah indicates that Masjid Quba' is the first Masjid whose foundation was
laid from the first day on piety.

According to the authentic Hadith, the Prophet's Mosque in Madinah is the Masjid whose foundation
was laid on piety. There is no contradiction between the Ayah and this Hadith because if the
foundation of Masjid Quba' was laid from the first day on piety, then the Prophet's Masjid is most
worthy of this merit.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 5; Page No. 189)

The second question of Fatwa no. 19307

Q 2: It is said that Al-SharaV District in Makkah Al-Mukramah is a few meters outside
the Haram (all areas within the Sacred Sanctuary of Makkah), though the inhabitants of
this district work and buy their effects from Makkah. Will they receive the same reward
as those who offer Salah inside the Haram?

A: al-Shara'i " District is divided into two sections; one inside the Haram and there are signs to show
its boundaries.

The other part is outside the Hararn. The part that is inside the Hararn enjoys the same rulings such
as the double reward of offering Salah. However the part that is outside the Haram has the same
rulings of Al-Hil (all areas outside the Sacred Sanctuary of Makkah) such as the permissibility of
assuming Ihram (ritual state for Hajj and "Urnrah) for the people of Makkah and the like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20608

Q: We have a Masjid (mosque) that is built from the donations of benevolent people. The
person in charge of the Masjid wants to decorate the Mihrab, the ceiling, and the pillars
inside the Masjid with Qur'anic verses. I told him that this is not permissible

(Part No. 5; Page No. 190)

as I heard from some shaykhs. The man's reply was that many Masjids include
decorations and Qur'anic verses. Is this permissible or not? We appreciate your advice!

A: It is not permissible to decorate the Masjids or write Qur'anic verses on the walls because this
involves exposing the Qur'an to abuse. Besides decoration of Masjids is prohibited and distracts those
who see these decorations and writings from their Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20825

Q: I would like to inform you of my Islamic project for which I intend to establish a special
factory to export this personal model of a Masjid (mosque) to the whole world, especially
to Europe and the USA as The Kingdom of Saudi Arabia is the pioneer country in
exporting the Book of Allah and the Sunnah of the Prophet (peace be upon him). I am
really honored that Your Eminence would support me with an opinion, consultation and
spiritual support. It is worth mentioning that the girls who manufacture these models are
the girls of this country, who graduated from technical departments in institutes and
colleges which opened the first

(Part No. 5; Page No. 191)

specialist center for feminine decoration. The goal of the center is to achieve female
participation in economic development and to solve the unemployment problem for many
talented female graduates. Our goal is to serve our religion, country and the king;
proving that Saudi women can work, benefit others and benefit from others with their
abilities, skills and knowledge, while keeping to the teachings of their religion and Arab
traditions. I thank you in advance for your support. May Allah reward you with the best!

A: This work is not permissible because of the authentic Hadiths reported concerning the prohibition
of decorating Masjids. Moreover this decoration will distract those who offer Salah (prayer) by
engaging themselves in looking and reflecting on these decorations and drawings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21093

Q: In the Masjid (mosque) of Prince Salman ibn Muhammad Al Sa^ud, we suffer from the
narrowness of the place, which does not accommodate the number of those who offer
Salah (Prayer) and does not include a place for women to offer Salah therein. During
Ramadan, we pitch a large tent for women on a piece of land behind the Masjid, but it is
exposed to cats, children, and even rain,

(Part No. 5; Page No. 192)

not to mention the possibility of women being harmed by anybody. Therefore, we have
searched for the owner of the land to buy it from him, but we have not found him. We
have put a poster on the land indicating that it is required for buying, but no one has
responded to us. We have, thus, thought of erecting a temporary construction from iron
that will have no foundation inside the ground to serve as a Musalla (a place for Prayer)
for women and to be used for other purposes as well. In case the owner of the land
appears, he can choose either to sell it or we will leave it. We have got the approval of
the sons of the Prince, but they want a Fatwa (legal opinion issued by a qualified Muslim
scholar) concerning the permissibility of this. It is worth mentioning that this land has
never been used for anything before and if there is an owner of it or its owner needs it,
we would have found him after our thorough search. Please issue a Fatwa in this regard.
May Allah reward you with the best!

A: The basic rule states that it is not permissible to use others' properties in any way, whether by
constructing buildings on them or by using them for any activity, without the permission of their
owner. Therefor e, you should search for an alternative other than this land. Moreover, it is not
permissible to build a Musalla outside a Masjid and make those offering Salah unable to see their
Imam (the one who leads congregational Prayer). Likewise, it is not permissible for the one who
offers Salah in this place to be led by that Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 5; Page No. 193)
Fatwa no. 20131

All praise be to Allah Alone, and peace and blessings be upon the final Prophet!

The Permanent Committee for Scholarly Research and Ifta" read the letter submitted to
His Eminence the Grand Mufty (Islamic scholar qualified to issue legal opinions) by the
Vice President of the Subsidiary Waqf Council in Riyadh and the General Manager of the
Ministerial Division in Riyadh, which was referred to the Committee by the Secretariat
General of the Council of Senior Scholars, no. (7327), dated 24/12/1418 A.H. The letter
stated the following:

Please find attached the request submitted by the Municipality of Al-Zulafy to demolish
part of the Masjid (mosque) that lies to the east of x Alaqah Garden, whose area is 350
square meters, as it obstructs the road, in return for annexing to the Masjid part of the
governmental land located in the south western side of the Masjid, whose area is 1300
square meters, as a compensation.

The Subsidiary Waqf Council in Riyadh issued the decree no. (6/207/M/Q/R), dated 27-
28/8/ 1418 A.H., which recommends acceptance of the suggested exchange after Your
Eminence's approval.

(Part No. 5; Page No. 194)

Please advise concerning the permissibility of the decree of the Council so that we may
act accordingly.

The Permanent Committee also read the decree issued by the Subsidiary Waqf Council. It
states the following:

The Subsidiary Waqf Council in Riyadh considered the request submitted by the
Municipality of Al-Zulafy which is described below:

First, the Municipality of Al-Zulafy, in its letter no. (168) dated 28/3/1417 A.H., which
was submitted to the manager of Waqf and Masjids in Al-Zulafy, requested to take part
of the Masjid whose area is 350 square meters lying east to x Alaqah Garden, as it cuts
off the flow of the street, which is 30 square meters wide, so that it is connected to the
main street.

Second, in return for this, part of the governmental land located in the south western
side of the Masjid, whose area is 1300 square meters, will be annexed to the Masjid as a
compensation. An additional area of 638 square meters will be annexed to the Masjid as
lodging for the Imam (the one who leads congregational Prayer) and Mu'adhin (caller to
Prayer).

Third, the part of the Masjid that lies to the east of Alaqah Garden will be removed only
if the Ministry issues a decree to rebuild it.

Fourth, after presenting this case to His Eminence President of the Court of Al-Zulafy
Governorate,

(Part No. 5; Page No. 195)

His Eminence ruled that there is nothing wrong in removing that part of the Masjid if this
proves to be beneficial to the Masjid.

Fifth, manager of Al-Zulafy Waqf said that annexing an area of 1300 square meters to
the Masjid, as a compensation, as well as annexing an additional area of 638 square
meters, as lodging for the Imam and the Mu'adhin, is in the benefit of the Masjid.

Sixth, bringing the matter before the Shari*ah (Islamic law) board member, he
recommended in a letter no. (10), dated 17/6/1418 A.H., that the Masjid should remain
intact. It is stated in Kash-shaf Al-Qina x , under the heading "Selling or exchanging
endowed land": "It is prohibited to sell endowed land, donate it, or even exchange it for
even a better piece of land as per the abovementioned Hadith." The Hadith referred to is
the following: It is prohibited to sell land that has been endowed, give it away as a gift or

bequeath it , , , . The Municipality should allocate part of the governmental land to the

Masjid and another part to provide lodging for the Imam and the Mu'dhin without
demolishing any part of the Masjid in return. The Municipality of Al-Zulafy is following up
its request since the execution of the project is conditional upon approval of the Ministry
of Waqf to allow the land exchange, which will benefit the neighborhood in particular and
the entire Municipality in general.

(Part No. 5; Page No. 196)

Seventh, the land, on which the Masjid is built, is owned by the Ministry of Waqf as per
bond no. (3/154), which was signed on 19/8/1404 A.H. After reviewing and exchanging
views over the issue in question, the Council reached a decision approving the land
exchange provided that further permission is granted from His Eminence the Grand Mufty
of the Kingdom. The relevant decree of the whole case shall be referred to the Supreme
Council of Waqf, as per instructions set forth in Paragraph (1), Article (6) of the system
applied by the Supreme Council of Waqf.

After the Permanent Committee examined the inquiry, it issued a Fatwa recommending that the
Masjid should remain intact. No part of the Masjid should be demolished until a new Masjid is
constructed over the neighboring governmental land. The remaining area on which the current
Masjid is located will be part of the new Masjid after it is demolished.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21275

Q: We, the Muslim community in Aksil city, wanted to engage in Islamic activities. We
applied to the French authorities to grant us a piece of land to build a Masjid (mosque).

(Part No. 5; Page No. 197)

The authorities took a long time to respond to us, so we bought a villa and allocated it
for performing Salah. When the authorities gave us a piece of land, we did not have
enough money to build the Masjid. We are keen to follow the teachings of the Qur'an and
Sunnah and know the ruling on all our actions according to Shari ah. My question is: Is it
permissible to sell the villa and use its value to build the Masjid?

A: There is nothing wrong with selling a villa and using its value to build the Masjid if you can
dispense with it. If not, you can keep using this villa for performing Salah until you can afford to build
the Masjid or find a Muslim donor to fund it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 20759

Praise be to Allah, and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" has looked into the Fatwa
request submitted to His Eminence the General Mufti from the Judge of Al-Bakiriyyah
Court, Dr. ^ Abdullah ibn x Ali Al-Dakhil, no. 747 on

(Part No. 5; Page No. 198)

8/5/1419 A.H. referred to the Permanent Committee from the General Secretariat to the
Council of Senior Scholars under no. 2998 dated 11/5/1419 A.H. It includes the decision
on the request submitted to the chief of municipality of Al-Bakiriyyah about the
possibility of benefiting from the municipal land on which a Masjid (mosque) is built, after
demolishing it, as it is no longer used by the municipality and no one offers Salah
(Prayer) in it currently.

The Permanent Committee studied the request and looked into the report attached to it,
which was prepared by the committee formed to look into the issue of the Masjid in
question. The committee is comprised of a representative of Al-Bakiriyyah Court, * Abdul
x Aziz Al-Muhammad Al-Luhaydan, representative of the Endowments Department,
Abdullah Al-Muhammad Al-Luhaydan, a representative of the Committee for the
Propagation of Virtue and the Prevention of Vice (CPVPV), Hamad ibn Sulayman Al-Rajhy,
and a representative of the Municipal Authority of Al-Bakiriyyah, * Abdul x Aziz Al-Salih
Al-Luhaydan.

The report reads as follows: Based on the letter of His Eminence, Judge of Al-Bakiriyyah
Court no. 467/ 1 on 13/3/ 1419 A.H. based on the letter from the General Mufti of the
Kingdom of Saudi Arabia, and the Chairman of the Council of Senior Scholars, and the
Department of Scholarly Research, Ifta", Daw x ah, and Guidance no 2/1345 on 4/3/1419
A.H. with regard to forming a Committee including the legal court, the Endowments
Department, the Committee for the Propagation of Virtue and the Prevention of Vice
(CPVPV),

(Part No. 5; Page No. 199)

and the municipality to consider the situation of the mentioned Masjud, the following is
reached:

1- The Masjid is built for the employees in the municipality and is inside the municipal
buildings.

2- The Masjid does not have doors overlooking the street.

3- Only the Zhuhr (Noon) Prayer is offered in it until Al-Hadithy Mosque was built adjacent
to it.

4- Salah has not been offered in it for a year and a half now, since the other Masjid has
been built.

5- The adjacent Masjid is less than 40 meters away from it.

After studying the request, the Permanent Corn rnittee issued a Fatwa (legal opinion issued by a
qualified Muslim scholar) that states there is no harm in the municipality benefiting from the
mentioned Masjid because the Masjid is not a public Endowment In fact, it is a property of the
municipality and only the Zhuhr Prayer was being offered in it. It has been a year and a half now sine
any one has offered Salah in it because people offer Salah in the newly built Masjid that is close to
the municipality.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 15570

Praise be to Allah Alone, and peace and blessings be upon the last Prophet,
(Part No. 5; Page No. 200)
to commence:

The Permanent Committee for Scholarly Research and Ifta" looked into the request for
Fatwa submitted to his Eminence the general Mufti from his Eminence deputy of the
emirate of ^Asir no. 10557 dated 18/2/1413 A.H. from the general secretariat of Council
of Senior Scholars no. 930 dated 25/2/1413 A.H. in which his Eminence asks for a Fatwa
for demolishing two Masjids (mosques) from the Masjids built close to each other in
Bishah. A report is enclosed to his Eminence letter; it is the report of a Committee
formed to look into the issue of the mentioned Masjids. It reads as follows:

All of us the representatives of the court of Bishah, the municipality, the Endowments,
and the police have gone to the mentioned place and found that there are three Masjids
built very close to each other according to the following:

1- The Masjid that is built by (T.A.D) is affiliated to the Endowments; it is built on the land
granted to the Endowments in deed no. 17 dated 22/2/14121 A.H. It is affiliated to the
Ministry of Endowments.

2- There are two other Masjids close to the first Masjid: the first is built on a piece of
land owned by (A.R); the general asphalted road that leads to Al-Hazimy separates it
from the Masjid, and the second is built with zinc on a piece of land belonging to the
municipality. It is 100 meters away from the Masjid that is affiliated to the Endowments.

(Part No. 5; Page No. 201)

3- There is a small Masjid built on a piece of land owned by (M.M.M); it is 500 meters
away from these Masjids.

The decree of the Committee:

The decree of the Committee is that the Masjid built by the people on a piece of land
belonging to the municipality has to be demolished because it is very close to the Masjid
affiliated to the Endowment. The person called (A.R.) should close and demolish the
Masjid that is built on his piece of land because it is very close to the house of the
mentioned person. The Masjid built on the land owned by Munays should be left as it is
because it is far from the Masjid affiliated to the Endowments and serves the people of a
separate alley. The people in the neighboring area should be informed that they have to
offer Salah (Prayer) in the Masjid that is affiliated to the Endowments which is built by
(T.A.D) to prevent division. May Allah grant us success!

Here is also the decree of his Eminence Judge of the supreme court in Bishah in his letter
addressed to the emirate of Bishah no. 80/1 dated 4/1/1413 A.H. It reads as follows:
We hereby inform you that since there is a Masjid with the deed no. 17 in 22/2/1412
A.H. and since it is built by the person called (T.A), it should remain as it is. As for the

two Masjids that are separated by 100 meters i.e., the Masjid built on the land of Abdul-
Rahman ibn Rakban and the other Masjid that is built on the land belonging to the
municipality, both should be demolished. The people who offer Salah there should be
asked to offer Salah in the fourth Masjid that is affiliated to the Endowments; because it
is not permissible to build a Masjid close to another Masjid unless this is necessary. As
for the Masjid that is built on the land owned by (M.M.M), since it is far from the old
Masjid,

(Part No. 5; Page No. 202)

it should stay as it is for people to offer Salah in it as long as the distance separating the
two Masjids is 500 meters. We hope you will consider the issue and address those who it
may concern. May Allah protect you.

After examining the request for Fatwa, the Committee gave a Fatwa with their acceptance of the
decree of the committee.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 14154

We have an old Masjid (mosque) in our village (it was built six years ago) where we offer
the five daily Prayers. There are no toilets or water in that Masjid which makes some
people go back without offering Salah in the Masjid because of the lack of water. Some
benevolent people managed to build another Masjid with toilets and plenty of water, but
that is not the problem. The problem is that some people say that the money used for
building the Masjid is unlawful money, while other people say it is lawful and its donor is
from another village. People differed on the permissibility of offering Salah in it. Is this
Makruh (reprehensible)? We appreciate your advice, may Allah reward you with the
best!

A: There is no harm in building a new Masjid in the village from the money donated

(Part No. 5; Page No. 203)

by a person to fulfill people's need for a Masjid and it is permissible for them to offer Salah in it.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15572

All praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed a question
submitted to His Eminence the Mufty, which was referred to the Committee from the
Secretariat General of the Council of Senior Scholars with no. 5065 on 7/10/1413 A.H.
The questioner requested considering the remains of the Masjid (mosque) located in the
backyard of his home in Uhud Rufaydah.

The request was referred to His Eminence, Judge of Uhud Rufaydah, in letter no. 2/2405
on 22/8/ 1413 A.H. to form a committee consisting of the Court, the Committee for the
Propagation of Virtue and the Prevention of Vice (CPVPV), and the Ministry of Waqfs
(Endowments). The formed committee is to consider the location of the said Masjid and
to prepare a detailed report in this regard. The reply came back in letter no. 1702 on
20/9/ 1413 A.H. It was accompanied by a report from the committee that examined the
location of the said Masjid. It reads as follows: In reply to the request of a citizen in Al-
Darb Village,

(Part No. 5; Page No. 204)

who has remains of a Masjid in the backyard of his home, you ordered that a committee
consisting of the Ministry of Waqfs, the Court, and the CPVPV be formed to consider the
said location. The committee has been formed and has examined the location on
16/9/1413 A.H. It hardly found any visible remains of the said Masjid. It is fifteen meters
long from east to west and eight meters wide from north to south. It is approximately
fifty meters away from the Masjid where the Jumu ah (Friday) Prayer and
congregational Salah (Prayer) are performed although anyone who sits beside the
remains of the Masjid in question hears the Iqamah (call to start the Prayer) when it is
pronounced in the nearby Masjid. It is futile to utilize it at present and in the future.
Moreover, it endangers the owner of the home. It was constructed in a place where a
sense of security was absent among people.

After studying the question the Committee answered that the land of the Masjid should be estimated
by two fair experienced persons and the owner of the home is to pay the price and own the land.
The money is to be spent by His Eminence, the Judge, in constructing or rebuilding some Masjids, as
the report entails that the Masjid in question is futile since there is another Masjid nearby.

(Part No. 5; Page No. 205)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17610

Q: I built a small Masjid (mosque) with an area of (8 x 7), with a bathroom annexed to it
in a part of the wall of my house. It has a door that leads to the street. I have been
offering Salah (Prayer) in it with my neighbors for twelve years. A large Masjid was built
by his royal highness the Crown Prince x Abdullah ibn x Abdul- x Aziz Al-Su^ud, may Allah
reward him and those who helped him do this. The new Masjid is 500 meters away from
our Masjid. My children and I now offer Salah in the small Masjid on our own, as all our
neighbors left us and went to offer Salah in the new Masjid, being closer to their houses.
I left the small Masjid and went to offer Salah in the new one seeking the reward of
congregational Salah.

First, is it permissible for me to desert my Masjid and offer Salah in the new Masjid
seeking the reward of congregational Salah, or should we offer Salah in the old Masjid?

Second, is it permissible to demolish the small Masjid and make use of its land?

Please advise and give me a Fatwa (legal opinion issued by a qualified Muslim scholar)

(Part No. 5; Page No. 206)

concerning this issue, may Allah reward you, protect you and make your end a good one.
As-salamu ^alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and
Blessings be upon you!)

The request was referred to His Eminence the Head of the Supreme Court in Khamis
Mushait in letter no. (2/2734), dated 28/10/1415 A.H., and the reply was given in letter
no. (162), dated 8/1/1416 A.H., attached therewith is the report of the committee
established to consider the situation of the mentioned Masjid. The letter stated the
following:

In reference to your letter no. (7/739), dated 12/11/1415 A.H., based on the letter of
the Grand Mufty (Islamic scholar qualified to issue legal opinions) of the Kingdom of Saudi
Arabia, and Head of the Council of Senior Scholars and the Department of Scholarly
Research and Ifta", His Eminence Shaykh x Abdul- % Aziz ibn Abdullah ibn Baz, no. (10738),
dated 4/11/1415 A.H., which included the recommendation to form an inspection
committee and another committee from the Ministry of Awqaf (Endowments) and Affairs
of Masjids, to inspect two Masjids that lie in Al-^Ujayr village in Tendahah, one of which is
old and small, and the other is new and large, and advise whether it is better to keep the
old Masjid or demolish it and go to the new one instead.

Please be advised that both the old and the new Masjids were inspected, and it was
found that V.A.Y.D. dedicated a room in his house to be a Masjid that is built in the
backyard that leads to the street.

(Part No. 5; Page No. 207)

Its area is (6x7= 42 meters). The mentioned man and his neighbors used to offer the
Five Obligatory Daily Prayers congregationally in it. Since the Crown Prince has built a

large Masjid that is three meters away from this one, we recommend that it is better to
replace the old Masjid with the new one, as it is large, made of concrete, established in a
convenient place and it has a car park. This is our opinion, so please advise. Salam
(Islamic greeting of peace).

According to what has been previously mentioned, the Permanent Corn rnittee for Ifta' decided that
the mentioned place is considered an endowed Masjid, as its door leads to the street so that all the
Muslims can offer Salah in it. Thus, it is judged according to the rulings of Waqf as decided by the
late scholars.

Due to the reasons mentioned above, and due to the closeness of the new Masjid from him, the
Waqf administration concerned with Masjids should estimate its value so that the house owner pays
it, and it is spent in furnishing or building another Masjid. Thus, the house owner becomes free to
use the land of the Masjid as he likes, as he will become its owner.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 208)

The second question of Fatwa no. 19470

Q 2: A man paid 563 Riyals as a contribution for building a Masjid (mosque), but this
Masjid was not built. Is it permissible to spend this sum in another charitable project,
bearing in mind that the payer of that amount can not be identified?

A: This amount should be spent as specified by the payer; it is not permissible to spend it in any
other way. It should be spent on covering the needs of any Masjid in order to carry out the intention
of the donor.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr ibn "Abdullah Abu
Zayd

"Abdul- "Aziz ibn "Abdullah Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Fatwa no. 18682

Q: I raised funds to build a Masjid (mosque) in the village. The building of the Masjid was
constructed, and then charitable people donated to furnish it, as the remaining funds
were not enough. [Mow the rest of the donations are still with me.

Is it permissible for me to spend them in building a fence around the Musalla (a place for
Prayer) of the Two x Eid Prayers and the village cemetery?

Is it permissible to spend them in buying air conditioners and furnishing other Masjids in
the village?

(Part No. 5; Page No. 209)

Is it permissible to spend them as support for the married, the needy and the poor in the
village, with the intention of giving the reward to the donors? Given that some of them
are residents of the village and others are not.

A: It is permissible for you to spend the rest of the money raised for furnishing the Masjid in
furnishing another Masjid if the first one does not need anything anymore. However, it is
impermissible to spend the money on anything else other than furnishing Mas jids, as this is
considered spending it in a way other than the donors intended.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20307

Q: Over four years ago, the citizens of this town donated a sum of money to build a
Masjid (mosque). After that, a charitable society covered the building costs estimated at
four million Riyals. The money collected from people was kept with us. We are in a dire
need to expand another Masjid. On Fridays many people have to pray outside the Masjid
and suffer the heat of the sun because the space inside is not big enough. Is it
permissible to use this sum for expanding this Masjid? We hope that your Eminence will
enlighten us.

(Part No. 5; Page No. 210)

A: You may, if possible, ask the donors' permission to use their donations for maintaining a different
Masjid. If you cannot ask their permission, spending this sum on restoring another Masjid will be
recommended as this does not go against the donor's objective. We ask Allah to reward everyone for
this act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15228

Q: We refer to your Eminence a request for Fatwa submitted by a citizen who asks about
a Masjid he built close to his house with the area of 24 square meters. During the course
of time there was urban development and neighbors increased. People in the
neighborhood agreed to build a bigger Masjid in the middle of the suburb instead of the
old Masjid. is it permissible for him to pull the old Masjid down and use it for another
purpose other than Salah?

A: He has to spend the value of the small old Masjid on building another Masjid in a place that needs
a new Masjid or in the purpose of the other new Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 5; Page No. 211)
Fatwa no. 15331

Q: There is an old, deserted Masjid (mosque) among their possessions. It was previously
replaced with a piece of land they owned, as it was not suitable for use.

The request was referred to His Eminence the Judge of Al-Juwh Court in the letter no.
(2/ 1037), dated 21/4/1412 A.H., and the reply was given in the letter no. (13 ), dated
4/ 1/ 1413 A.H., attached therewith a report about the mentioned Masjid. It stated the
following:

As a court judge and Waqf (endowments) supervisor, please be advised of the following:

The mentioned Masjid was built by the father of the summoned in his own land, and he
endowed it to offer Salah (Prayer) by force of document no. (15) in 16/8/1397 A.H. In
1405 A.H., the Waqf Ministry wanted to demolish it and rebuild it as a 15 x 15 meters
Masjid. However, it was found that the place of the Masjid was not suitable for this
project, so a Masjid with the mentioned area was constructed in the middle of the
district on a piece of land that was 120 meters away from the mentioned Masjid. The
people of the village began to offer Salah in the new Masjid, and the old one became
deserted. Being made of stone and its roof made of wood, and being affected by

(Part No. 5; Page No. 212)

rainfall, the roof fell, part of the southern wall was demolished and only the columns are
left. It is now unsuitable to offer Salah in. The mentioned Masjid lies in the north eastern
terminal part of the summoned late father's properties, and its door leads to a narrow
corridor that is not more than two meters wide that is also among the late father's
property. There is no need for it in the meantime. This is what we saw ourselves. Please
advise concerning what you see suitable. May Allah protect you.

A: You should repair the mentioned Masjid or spend the money in furnishing another one if the new
Masjid does not need it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 16459

Q: In our city, there is a shrine ascribed to a righteous man called Sayyid Al-Shaykh.
There are boxes in this shrine in which visitors who come from all over Algeria, even from
neighboring countries, to visit this tomb put money and jewels. At the end of every year,
these boxes are opened. A part of this money is distributed to the seven Masjids
(mosques) of our city

(Part No. 5; Page No. 213)

to be used to complete the buildings of some of these Masjids or to purchase the
requirements of others that are already built. It should be noted that the money is
distributed among all the Masjids whereas the other costs that could not be fulfilled by
this money are gathered from individuals. What is the ruling on building Masjids using this
money? What is the ruling on offering Salah (Prayer) in them?

A: constructing buildings on graves and using therm as Masjids is not permissible. It is one of the
means leading to Shirk (associating others with Allah in His Divinity or worship). The Prophet (peace
be upon him) cursed those who did so and said that they are among the worst of people, in addition,
putting money in the boxes of shrines as a kind of donation is an act of major Shirk, for donation is
an act of worship that should be dedicated to Allah Alone. As for the money that is collected from
these boxes from the visitors, it is Haram (prohibited) and those visitors should be prevented from
doing so and should be informed that this is a kind of major Shirk. However, the money already
collected can be spent on the poor and needy but it is not permissible to spend them on Masjids for
they are ill-gotten gains that Masjids should be purified from.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 5; Page No. 214)

First question of Fatwa no. 13962

Q 1: A man who is strongly suspected of practicing sorcery donated some of his money
for building a Masjid. When people asked him about the source of that money, he said
that it was his pension that he dedicated for building the concerned Masjid. My question
now is whether it is permissible to offer Salah (Prayer) in such a Masjid?

A: If the reality is as what is mentioned in the question, we hope that practicing "Ibadah (worship) in
the concerned Masjid is permissible and that the Salah which is offered in it is valid In sha J a-Allah (if
Allah wills).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19008

Q 1: In our village, there are two nearby Masjids (mosques). The distance between them
is less than 200 meters. This resulted in sedition and people split into two groups.
Someone suggested building a Masjid in the middle of the village. Actually, a Fatwa was
given to this effect and people started to build it. The Masjid consists of a ground floor
containing toilets and an apartment for the Qur'an tutor and an upper floor containing
prayer spaces for men and women.

Upon finishing the upper floor, some of the seekers of knowledge told us
(Part No. 5; Page No. 215)

that it is not permissible to make a lodging under the Masjid, and that we should remove
it. You should bear in mind that this lodging is dedicated for public interest and its
building has been completed. It can not be used except for this purpose. We hope Your
Eminence can resolve this problem, bearing in mind that many Masjids have lodgings
underneath.

A: There is no problem in having a lodging under the Masjid for the tutor or the Mu'adhin (caller to
Prayer), for this is considered of the charitable utilities that the Masjid needs.

May Allah grant us success! May peace and blessings be upon our Prophet and his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14517

All praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed the question
submitted to His Eminence, the Mufty, from His Excellency, General Head of Authorities, in
letter no. (1/195) dated 4/7/1411 A.H. It was referred to the Permanent Committee
from the Secretariat General of the Council of Senior Scholars with no. 3137 on
11/7/1411 A.H. His Excellency had a question

(Part No. 5; Page No. 216)

attached to his letter which reads as follows:

I refer to Your Eminence the question submitted by the representative in charge of the
General Presidency of the Committee for the Propagation of Virtue and the Prevention of
Vice (CPVPV) in Makkah with no. (2/557) on 21/6/1411 A.H. It brings to notice that
there is a headquarters of the National Bank in the building, above which there is a
Masjid (mosque). Since there is a pressing need for a Fatwa (legal opinion issued by a
qualified Muslim scholar), I present it to Your Eminence for study to guide us to the
correct action. May Allah safeguard and support you! As-salamu alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

After studying the question, the Committee answered that it is permissible to offer Salah (Prayer) in
a Masjid built above a bank, for we know of no proof from Sharfah (Islamic law) that prohibits this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19462

All praise be to Allah Alone and peace and blessings be upon the final Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed the letter
submitted to His Eminence, the Mufty, from the General Manager of the office of the
Ministry

(Part No. 5; Page No. 217)

of Islamic Affairs, Endowments, Da ^ wan, and Guidance in Riyadh, Abdullah ibn Muflih Al-
Hamid. It was forwarded to the Committee by the Secretariat General of the Council of
Senior Scholars with no. 974 on 11/2/1418 A.H. The letter reads as follows:

I refer to Your Eminence the request of a citizen concerning establishing a Masjid
(mosque) on the land donated by him in the Industrial Zone. The donor will bear all the
costs of building. However, he says that the Masjid will be on the first floor, and that the
ground floor will be used for establishing shops for him, and the second floor will be a
lodging for the Imam (the one who leads congregational Prayer) and the Mu'adhin (caller
to Prayer). We hope Your Eminence could point out your opinion in this regard.

The request was accompanied by the letter of the donor which reads as follows:

I own the piece of land no. 20 located in the Industrial Zone by the end of Al-JanrTiyyah
St. to the east. It overlooks ^Ishrin St. at the end of the Industrial Zone eastwards. This
area is crowded with stores and workshops. I have looked for a piece of land designated
as a Masjid in this area, but I have found none. At the present time, there is no Masjid in
this area in which Salah (Prayer) can be offered. I, thus, want to build a Masjid

(Part No. 5; Page No. 218)

on this land, which is now rented for shops and workshops. I want to build a Masjid on
the first floor and two apartments for the Imam and Mu'adhin. The ground floor is for
shops. I am ready to bear all the costs required for building the Masjid as soon as
possible. May Allah make it beneficial for Muslims! May Allah grant you success and
whoever contributes to this charitable project!

Having studied the request, the Committee answered that if the case is as mentioned that the donor
owns the said land, which is not originally a Waqf (endowment) for a Masjid, there is no harm in
building a Masjid on the first floor and designating the ground floor for shops whose income will
return to the donor and the second floor for apartments for the Imam and the Mu'adhin as the donor
so intends. Building a Masjid in this crowded area serves the interest of Muslims who live in this area
and have no other Masjid to offer Salah therein. However, the way up to the Masjid must be
facilitated to spare the people, particularly the old ones, the pain when going up to it. May Allah
reward the donor with the best because of this charitable project and increase his good deeds on the
Day of Resurrection.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 219)
Fatwa no. 21335

Q: We want to submit an application for buying a piece of land under my name, as I will
contribute some money towards its price as well as some benevolent men who will also
contribute to its price. The area of the land is small as it amounts to 150 square meters.
We will, In sha J a-Allah (if Allah wills) build a Masjid that consists of two floors; the first
will be for men and the second for women. Furthermore, the Masjid is located in a low-
class area in which there are many schools and other old houses, and more Masjids can
be built in this area as it exists near a highway which is 15 meters wide, and another
subsidiary road which is 7,30 meters wide. Is it permissible, Your Eminence, to build other
floors above the two floors allocated for the Masjid, and make use of them as
apartments offered for rent? The Masjid consists of only two floors, and I want to build
another three or four floors to use them as apartments offered for rent, given that the
piece of land will be registered under my name and some benevolent people will donate
the rest of the expenses concerning paying the price of the land and building the Masjid,
and you should note that such Masjids have spread abundantly in countries, such as
Egypt, Sudan and others, is this permissible? Please advise, may Allah reward you!

A: The land bought for the purpose of establishing a Masjid over it, is endowed to the Masjid, and
even the space above the Masjid is within its parameters and accordingly it is impermissible to use it
in other activities related to investment; but

(Part No. 5; Page No. 220)

you may build another floor or more if the first two floors do not accommodate the people any more.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 19412

Q: I built a house and I resolved, before constructing it, to build a Masjid (Mosque) under
the house. The construction works were done, the Qiblah (direction faced for Prayer
towards the Ka bah) was defined and the toilets of the Masjid were also built, in addition
to the carpentry and nothing was left except for the paint work. The Masjid adopted its
Islamic shape, but I heard from some people that it is impermissible to build a Masjid
under a house, and therefore I stopped all the construction activities and closed the
Masjid five years ago until I can discern the truth in this regard. What is Your Eminence's
opinion regarding building a Masjid under the house, bearing in mind that there are other
small Masjids that were built beside it during that period, and they are now many? Kindly
give me the legal Fatwa in this regard. May Allah reward you with the best!

A: There is no impediment to build a Masjid under the house, if the original construction was
designed that way, or a space under the house was later allocated to be a Masjid. However, if a
house is planned to be built over an established Masjid, then this is impermissible because the space
above the Masjid falls under its boundaries and is endowed to it.

(Part No. 5; Page No. 221)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19448

Q: We have in our village, in the Arab republic of Egypt, six Masjids (Mosques) located in
different parts of the village. Due to the fact that I own a piece of land that is 700
meters away from the nearest two Masjids, and that there are almost one thousand five
hundred Muslims living in the districts around this piece of land, I want to build a house
over this land and single out the ground floor to be a Masjid, while the second and the
above floors will be my private house or apartments for rent.

My question is: Is it permissible for me to build a private house to live in, or for rent,
above the Masjid? Given that the Masjid contains many copies of the Mus-haf (Arabic
Qur'an) as well as books of Fiqh (Islamic jurisprudence) and Hadith.

A: If this land was not a Waqf (endowment) for the Masjid, and you own it, then there is no
impediment to build a house with two floors or more and make the ground floor a Masjid for the
Muslims in the neighborhood while the second and above floors will be your private house or offered
for rent, because you intended to build the house and the Masjid in that way and for the benefit of
the

(Part No. 5; Page No. 222)

Muslims who need that Masjid in their neighborhood.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 17097

All praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta 1 reviewed the question
submitted to His Eminence the Mufty from His Excellency the director of the vocational
training center in Jazan. The question no. 672/8, dated 11/5/1415 A.H., was referred to
the Committee from the Secretariat General of the Council of Senior Scholars on
14/5/1415 A.H. with no. 1963. It states the following:

The vocational training center in Jazan includes a Masjid (mosque) that has room for
more than 800 persons. The maximum number of persons who study and work in the
center does not exceed 250 persons, three quarters of the Masjid 's area is vacant. Since
we are in dire need to use this space to set up a library and classrooms, is it permissible
to use it for this purpose? It is noteworthy that the library

(Part No. 5; Page No. 223)

would contain Islamic and non-Islamic books, such as books written by Saudi and Arab
authors and poets. Please advise. May Allah reward you with the best!

Having studied the question, the Committee answered: It is not permissible to take any part of the
Masjid for the mentioned purpose.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21520

All praise be to Allah Alone and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta" reviewed the query sent to
His Eminence the Mufty from His Excellency the minister of Islamic Affairs, Endowments,
Da * wah, and Guidance and head of the Supreme Council for Endowments. The query no.
(1126/4/5), dated 14/4/1421 A.H., was referred to the Committee from the Secretariat
General of the Council of Senior Scholars on 23/4/1421 A.H. with no. (2459). His
Excellency said in the query:

Every now and then, the branches of the ministry submit many proposals concerning the
investment of parts of

(Part No. 5; Page No. 224)

" Eid Musallas (places for Prayer) for a number of reasons. These reasons include the
following:

1. Some Musallas are located in the middle of crowded areas and are no longer used as
they are replaced with new and wide Musallas established in the outskirts of residential
areas.

2. Some of these Musallas have large spaces that exceed the number of persons who
come to perform Salah (Prayer) there. Furthermore, the Musallas are not used during
the rest of the year.

3. The ministry seeks to find a fixed income that can be spent on the Musallas through
making use of its unused parts.

Similarly, the Masjids (mosques) and the Musallas need a fixed income to be used in
maintaining them. I hope you will examine the issue and give us your opinion on the
following:

1. the permissibility of investing an area, no more than 10% of the lands of the Musallas,
that is not used by the persons who perform Salah. The income earned can be used in
meeting the needs of the Musallas and maintaining other Masjids.

2. The permissibility of dedicating parts of the Musallas to establish a new Masjid and its
utilities.

(Part No. 5; Page No. 225)

May Allah grant you success to do what pleases Him!

Having discussed the query, the Committee replies that performing the Two "Eid Prayers and Salat-
ul-Istisqa' (Prayer for rain) at Musallas is an old practice observed from the time of the Prophet
(peace be upon him) until the present day. The Musallas established for this purpose in these
countries were popular in the past and the present. Thus, Muslims must preserve and guard them,
and they are not to take any part of them to build a Masjid or anything else thereon, because their
land is a Waqf (endowment) dedicated for offering Salah. Every Muslim anywhere and in this country

in particular should boast of keeping this Islamic ritual that has been inherited from the time of the
Prophet (peace be upon him) and is practiced until the present day.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20454

All Praise is due to Allah Alone and peace and blessings be upon the Last Prophet. To
commence:

The Permanent Committee for Scholarly Research and Ifta" has perused the letter sent
to his Eminence, the general Mufty, from his Eminence, the director of the Call and
Guidance Center in Jeddah no. 267/9/20/G which was referred to the General
Secretariat of the Council of Senior Scholars no.

(Part No. 5; Page No. 226)

3348 on 24/5/1419 A.H. The questioner presented the following question:

Your Eminence, Shaykh Abdul ^Aziz ibn Abdullah ibn Baz, the general Mufty of the
Kingdom of Saudi Arabia, may Allah protect you! Peace be with you:

The person in charge of Awqaf (Endowments) and mosques in Jeddah came to us and
brought a form and design of a Masjid (mosque) affiliated to Al Salama hospital in
Jeddah. The man in charge asked for a Fatwa concerning the shape of the Masjid, which
is designated in the shape of the honorable word (Allah) before starting to construct it.
So, we ask Your Eminence to issue us a Fatwa in this regard. We sent you the form and
design of the Masjid along with the letter. May Allah keep you in good health and peace
of mind! We ask Him to benefit us by your knowledge. May Allah's peace and blessings be
with you!

After the Committee has studied the question, its answer is as follows: designating and constructing
a Masjid in the shape of the honorable word (Allah) in a way that the letters of the word will form the
frontage and roof of the Masjid is not permissible and it is a Bid "ah (innovation in religion) and a kind
of immoderation in religion which is not permitted by Allah or His Messenger (peace be upon him). It
also does not befit the exalted status of the Divine Names. We know that the Names and Attributes of
Allah were revealed in His glorious book and explained

(Part No. 5; Page No. 227)

by Allah's Messenger (peace be upon him) in his purified Sunnah. Therefore, the people believe in
them, praise Allah with them and attribute them to Allah in a way that suits His Majesty. We are
ordered to believe in what these Attributes and Names indicate of meanings and rulings without
Tahrif (distortion of the meaning), Taky if (questioning Allah's Attributes), Tarnthil (likening Allah's
Attributes to those of His Creation) or Ta "til (denial of Allah's Attributes). But using the Names of
Allah as an aesthetic form is a deviation from the purpose for which these Names were revealed and
contradicts the guidance of the Prophet (peace be upon him), his Sahabah (companions) and the
Salaf (righteous predecessors) who did not do so. In addition, this leads to exposing the Names of
Allah to humiliation with time, such as what children and ignorant people do with the walls of
buildings. This also may bring to the sense of the common people that Allah is represented in this
body or that Allah's worship is restricted to this Masjid only, not to mention the evil consequences of
exaggerating the status of this Masjid and thinking that it has a virtue over other Masjids for its
unique designation to the extent that people may intend it for getting blessings, as well as other

things which contradicts with Allah's Shari "ah. Therefore, you should abandon the designation of the
Mas j id in this way and the executive authority responsible for constructing this Masjid should build it
in the normal way without affectation or irn moderation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 228)
Fatwa no. 18506

Q: We are the inhabitants of Sadrid Banu 'Amr Valley, Al-Nimmas Governorate. have a
large Masjid (mosque) which is currently under construction. Because of the uneven
surface of the land on which the Masjid is constructed, we have coordinated with the
engineering office to use the depression in the land in constructing lodgings for the Imam
(the one who leads congregational Prayer) and the Mu'adhin (caller to Prayer), toilets,
and chambers for washing and enshrouding the dead, so that the roof of these utilities
will be on the same level of the floor of the Masjid.

Currently, we are working on this basis. However, some Muslim brothers dislike seeing
lodgings and toilets under the Masjid and others maintain that this is even not
permissible.

Now, is it permissible to allocate this depression for the purpose stated in the design
accredited by the Endowments Office in ~Asir Directorate, that is, as lodgings for the
Imam and the Mu'adhin, toilets, chambers for washing and enshrouding the dead, and a
warehouse? Please advise. May Allah reward you with the best!

A: If the reality is as mentioned in the question, there is nothing wrong with allocating this
depression for the mentioned purpose, that is, for building lodgings for the Imam and the Mu'adhin,
toilets, and chambers for washing and enshrouding the dead in order to level the roof of these
utilities with

(Part No. 5; Page No. 229)

the floor of the Masjid for the benefit of the Masjid. May Allah guide all people to the best.
May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 16943

All Praise is due to Allah, Alone. May peace and blessings be upon the Last Prophet.

The Permanent Committee for Scholarly Research and Ifta 1 has studied what was
referred to the General Mufty by His Eminence the undersecretary of Hajj and Awqaf
(endowments) for the Masjids (mosque) affairs No. (10157/7), dated (9/8/1413 A.H.),
which was referred to the Committee of General Secretariat of the Council of Senior
Scholars No. (4239), dated 16/8/1413 A.H. His Eminence asked to consider the request
of the Imam (the one who leads congregational Prayer) of Masjid ^Uthman ibn ^Affan in
Al-Shifa" in Riyadh for building a home for the Imam and the Mu'adhin (caller to Prayer)
on part of the remaining grounds after building the Masjid. A draft site plan for the
Masjid and the remaining land is attached to the letter of His Eminence. The request has
been referred to the committee of Masjids in the department of Scientific Research and
Ifta 1 to survey the grounds and submit a report. The Committee examined the land and
submitted the following report: We set out on Thursday

(Part No. 5; Page No. 230)

10/11/1414 AH to the Masjid of x Uthman ibn x Af fan in Al-Shifa" and observed the
following:

1- The mentioned Masjid is not a Masjid Jami x (where Friday prayers are performed) and
currently is sufficient for those who offer Salah there.

2 - The square area of the Masjid was not built exactly on the original four directions
where the edge of the Masjid faces the direction of the Qiblah, so there is a huge
triangular area in the southern side from which the Masjid can not be expanded without
ruining another angle. It is suitable for establishing a home for the Imam and the
Mu'adhin, for no home is there now.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad,
his family, and Companions!

After the Committee had studied the case, it gave its approval for building a home for the Imam and
the Mu'adhin in the triangular part from which the Masjid can not be expanded.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19035

Praise be to Allah Alone and peace and blessings be upon the Last Prophet:

(Part No. 5; Page No. 231)

The Permanent Committee for Scholarly Research and Ifta 1 has looked into the request
for Fatwa submitted to His Eminence, the general Mufty (Islamic scholar qualified to issue
legal opinions) from the general manager of the branch of the Ministry of Islamic Affairs,
Endowments, Da wan and Guidance with the letter no. (S/ 6/ 6792), dated, 5 Jumada
Awal, 1417 A.H., and referred to the Committee from the Secretariat General of the
Council of Senior Scholars no. (2532), dated 11 Jumada Awal, 1417 A.H. The question
submitted to His Eminence reads as follows: Enclosed are the papers related to the
application of the citizen (A. A. Q) that includes the ratification on building an abode for
the Imam and Mu'adhin (caller to Prayer) of Al-Ziny Masjid (Mosque) in Al-^Aziziyyah on
the land which has previously been given up for the benefit of enlarging the said Masjid.
However, the said land could not be made use of for that purpose due to the deviance of
the Qiblah (direction faced for Prayer towards the Kabbah). Your Eminence, I hope that
you would inform us of the permissibility of exploiting such land for building a house for
the Imam and Mu'adhin of the said Masjid, as they have none in the present time.

After examining the said request the Committee answered as follows:

If the reality is as you have mentioned regarding the difficulty of enlarging the Masjid on the said
land, due to the deviance of its Qiblah, and that the person who donated the land as Waqf
(endowment) expressed his consent on making use of the said land as a house for the Imam and the
Mu'adhin of the Masjid instead of enlarging the Masjid, there is no impediment in that regard.

(Part No. 5; Page No. 232)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20299

Q: We are a group of worshippers at a Masjid (Mosque) where there is a toilet inside the
building of the Masjid that is almost adjacent to the Musalla (the place for prayer) and is
only separated by a wall. As a result, those who enter the toilet to relieve themselves
face in the direction of the Qiblah (direction faced for Prayer towards the Kabbah) when
doing so. Your Eminence, we would like you to give us the legal opinion on whether there
is any objection to keeping it this way. What do you advise in this regard? Kindly give us
a Fatwa (legal opinion issued by a qualified Muslim scholar) for the benefit of all. May
Allah reward you!

A: Tha toilets should be separated by a wall to be located outside the Masjid. Thereafter, it does not
matter which direction it is adjacent to in the Masjid. As for facing the direction of the Qiblah when
being in the toilet there is no harm in that as it is inside the building of the Masjid according to the
soundest opinion of the scholars. It has been authentically reported from the Prophet (peace be upon
him) in a Hadith narrated by Ibn "Ulnar (may Allah be pleased with them both), which indicates the
permissibility of facing the direction of Qiblah or turning one's back towards it while urinating or
defecating, as long as the toilet is inside the building.

(Part No. 5; Page No. 233)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19935

Q: In Al-Marwah district, north of Jeddah, there is a Masjid (mosque) under construction,
it is built in the latest architectural style. However, a residence for the imam and
Mu'adhin (caller to Prayer) is built in its front. The residence has four bathrooms in the
direction of Qiblah (direction faced for Prayer towards the Kabbah). What is the ruling on
performing Salah while facing the bathrooms in the front of the Masjid? Kindly, take a
look at the attached sketch and tell us your opinion. May Allah protect and support you!

A: The presence of the residence containing bathrooms in the direction of the Masjid's Qiblah can
not be an impediment for performing Salah in this Masjid. There is nothing wrong with facing this
residence that has bathrooms as long as it is separated from the Masjid and causes no harm; such
as bad smells or water leakage to the Masjid. There is no Shar"y (Islarnically lawful) evidence that
prohibits this act.

(Part No. 5; Page No. 234)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19080

Q 1: Is the library of a Masjid (mosque) considered part of the Masjid even though it is
not inside the main Prayer hall? is the courtyard of the Masjid regarded as part of it? in
other words, does it entail the rulings of Masjids, such as the desirability of offering
Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque), the prohibition of selling
inside it, and so on?

A: All that is inside the premises of a Masjid, such as its courtyard or library, is part of it and entails
its rulings. Nevertheless, it is not permissible for a person to offer Salah (Prayer) in the Masjid's
courtyard or library and abandon performing the congregational Salah among the rows behind the
Imam (the one who leads congregational Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20600

Q: I am an Imam (the one who leads congregational Prayer) in one of the Masjids
(Mosques) in Buraydah which is always crowded with worshippers due to its location on
a main road and the markets spreading around it. Thirty years ago when this Masjid was
established, and before the increase of population.

(Part No. 5; Page No. 235)

it was able to accommodate everyone in the neighborhood and it had three toilets and a
place for performing Wudu 1 (ablution) in its southeastern corner. However, due to this
increase in the population, it can no longer accommodate all the worshippers and the
same applies to the three toilets. This forced some people to go to nearby Masjids lest
they should miss the Salah (Prayer) while waiting to perform Wudu 1 . The inability of some
to enter the insufficient number of toilets causes them to miss some Rak^ahs (units of
prayer), let alone Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon
starting Prayer). Furthermore, passers-by no longer enter the Masjid to offer Salah, as
they are aware of the inadequate facilities. These conditions have created an annoyance
for the people of the neighborhood and the nearby shop owners who cannot find a
proper place to offer Wudu 1 . In addition, it has made people reluctant to offer Salah
there anymore.

My question is: Is it permissible for me as the Imam of that Masjid to ask for the building
of new toilets in its eastern corner, given that this part of the Masjid is not fully utilized
because worshippers prefer to offer Salah inside and not outside the Masjid, whether in
Summer or Winter. The toilets to be constructed in the eastern part will only occupy an
area of (4 x 15 M) in a way that will not narrow the space of

(Part No. 5; Page No. 236)

the eastern part; rather, it will benefit worshippers and the person who donated the
land as Waqf (endowment). Furthermore, I put to your knowledge that all the expenses
of building these facilities will be donated by a benevolent person who has taken the
responsibility upon himself to build them in a proper way.

The letter was referred to His Excellency the President of the Courts of Buraydah with
no. 1525M1, on 24/4/ 1419 A.H. to form a committee to examine the conditions of the
said Masjid and write a detailed report concerning the justification for allocating a part
of the land upon which the Masjid is built for building new toilets. The answer was
delivered in letter no. 2545/1, on 21/6/1419 A.H. and was attached to the report of the
deciding committee concerning the said Masjid. It states:

Referring to Your explanation no. 1/2491, on 27/4/ 1419 A.H. on the letter of the
General Mufty of the Kingdom of Saudi Arabia, no. 1/1525, on 24/4/1419 A.H. including
the inquiry of the Imam of Al-^Ishab Masjid in Buraydah, and His Eminence's request to
form a committee of two experts in addition to a representative from the Ministry of
Endowments to examine the Masjid, and file a deciding report in this regard, etc. In light

of the above-mentioned recommendations, the concerned committee accompanied by an
engineer appointed by the court as well as a representative from the court and two
experts, Abdul-^Aziz ibn * Abdul-Rahman Al-Khudir and Ibrahim ibn ^Abdul- Aziz Al-
Khudir and according to their examination of the said Masjid,

(Part No. 5; Page No. 237)

it was found that the Masjid really is in need of new toilets, and due to the vast space of
the eastern corner of the Masjid which is 16 * 16 M, it has been unanimously agreed by all
the persons concerned that taking advantage of the eastern corner of the Masjid which
faces Al-Sina^ah street for the building of ten toilets with external dimensions of
4.30 x 11.65 M and in accordance with the parameters and the design attached, would
achieve considerable benefit for the Masjid and the owner of the Waqf .

After exa mining the inquiry submitted, the Committee issued a Fatwa (legal opinion issued by a
qualified Muslim scholar) regarding the permissibility of building the new facilities in the eastern
corner of Al- "Ishab Masjid in Buraydah based on the availability of facts required to take this step.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17144

Q: there is a Masjid (mosque) that has been built and then expanded by some beneficent
people. However, some sewage pipes run at a distance of eighty centimeters below the
Masjid. Is it permissible to leave these pipes under the Masjid and to offer Salah (Prayer)
in it?

A: It is permissible to offer Salah in the Masjid or on the land, even if the sewage passes under \t, as
long as nothing cornes out

(Part No. 5; Page No. 238)

to stain the place where people offer Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20323

Q: The society for teaching the Glorious Qur'an in Jubail Industrial City, in the eastern
district, printed an annual calendar including Salah (Prayer) times during the year. This
calendar is attached to a big sheet, of which I submitted a copy with the question. These
sheets include pictures of the Sacred House, Maqam (place) of Ibrahim (Abraham). Some
of these pictures are old and others are recent as shown under every picture. They
contain groups of people offering Tawaf (Circumambulation of the Ka bah). Please, give
us a Fatwa in this regard. Is it permissible to hang such pictures and sheets inside
mosques and their lobbies considering that some Imams (the one who leads
congregational Prayer) in our industrial city of Jubail hung them inside the mosque
thinking that it is permissible to do so? May Allah grant you the best reward for what
you do for Islam and Muslims!

A: Putting these calendars inside mosques is impermissible as they include pictures of animate
objects and occupy praying people during Salah by looking at them and pondering on their colors and
forms j that contradicts with the purpose of Salah which is Khushu " (the heart being attuned to the
act of worship), and focusing on Salah while one is standing before Allah (Exalted be He).

(Part No. 5; Page No. 239)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20066

Q: Is it permissible to hang ordinary calendars and Ramadan fasting calendars issued by
some banks in Masjids (mosques) or not?

A: It is not permissible to hang calendars and Ramadan fasting calendars that are issued by some
banks or commercial institutions in Masjids, for it results in some violations of Shari"ah, such as
promoting forbidden transactions and making the Houses of Allah an object for advertising for
commercial products. This violates the sanctity of Masjids and the purpose for which they are built,
meaning offering Salah (Prayer), reciting the Qur'an and teaching people goodness and urging them
to do it and warning them against evil. All this comes under the Saying of Allah (Exalted be He):
Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one

another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.)

(Part No. 5; Page No. 240)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17453

Q 3: Is it permissible to hang magazines including pictures of some well-known Muslim
personalities in Masjids (mosques)? What should we do about whoever does so?

A: It is not permissible to hang pictures neither in Masjids nor elsewhere. Hanging pictures in
Masjids is more severely prohibited, for this is a means to commit Shirk (associating others with
Allah in His Divinity or worship). Whoever does so should be advised to reject this. It is authentically
reported that the Prophet (peace be upon him) said: The angels do not enter a house wherein there

is a picture. It is authentically reported that he (peace be upon him) also said to "Aly (may Allah be

pleased with him) Spare no portrait unwiped out. Many Hadiths have also been narrated to this

effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 18891

Q 9: What is the ruling on a Masjid (mosque) that contains a grave? Please, advise! May
Allah reward you with the best!

A: If the Masjid is built before the grave,
(Part No. 5; Page No. 241)

the grave should be exhurned and moved to the public graveyard. However, if the grave was there
first and then the Masjid was built over it, the Masjid should be demolished, because this area
belongs to the occupant of the grave.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneTSTTresidency
of Scholarly Research and lfta r

The second question of Fatwa no. 17975

Q 2: A Masjid (mosque) is located inside the boundary of a cemetery. The Masjid and the
cemetery share the same fence, so worshippers can not get in the Masjid unless they
first pass by the cemetery. No other way to the Masjid is available. What is the ruling
then on such a Masjid? May Allah reward you with the best!

A: Salah is neither permissible nor valid in Masjids (rnosques) which are built over graves. This is
because the Prophet (peace be upon hirn) prohibited offering Salah (Prayer) by the graves and
building Masjids over them and cursed whoever does so. The reason behind this prohibition is that
Salah (Prayer) there may lead to offering 'Ibadah (worship) to graves instead of or besides Allah. It
is thus Wajib (obligatory) to keep the Masjid away from the graves and to fence in the cemetery to
protect it from being used as footpaths or desecrated.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 242)

Fatwa no. 21100

Q: We are from Bangladesh and our capital is Dhaka. We are from Naogaon province
whose capital is Safahir. P.O. Nisjint Fawr. Our village Giwal Garam has a small Masjid
(Mosque) that does not have enough room for all worshippers who are on the increase.
We want to expand the Masjid, in sha J a-Allah (if Allah wills), but the problem is that
there are five Muslim graves in the north side of the Masjid. If we expand it, the graves
will be included in it. These graves have been built seventy-two years ago. Is it
permissible to expand the Masjid on the graves or what should we do? Please, clarify
with evidence from the Qur J an and the Sunnah. Thank you!

A: It is obligatory on you to seek another place for the Masjid free and away from any graves,
because it is not permissible for you to exhume the graves as they were founded first in that place
and so have the right to remain in it. It is not permissible to offer Salah at the graves, because the
Prophet (peace be upon him) forbade this act, as this can be a means leading to Shirk (associating
others with Allah in His Divinity or worship). It is obligatory to fence off the graves to protect them
from abuse.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

(Part No. 5; Page No. 243)

The second question of Fatwa no. 21004

Q 2: What is the ruling on offering Salah in a Masjid (mosque) lying next to a cemetery,
without a barrier in between except the Masjid's wall?

A: There is nothing wrong with offering Salah in a Masjid separated from the grave by a road or
space beyond the Masjid's wall. It is not prohibited for absence of the cause of the prohibition,
namely, this Masjid is not built on a grave. But if the grave or the cemetery is contiguous to the
Masjid J s wall, the Salah performed in it is invalid, because it is performed at a grave, which counts as
a means leading to Shirk (associating others with Allah in His Divinity or worship).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19755

Q: we have established a Masjid (mosque) on our property. There is a nearby cemetery
which is three meters away from the Masjid. The cemetery is not in front of the Masjid or
in the direction of the Qiblah (direction faced for Prayer towards the Kabbah). The Masjid
has been built from concrete and covers an area of 9 x 6 meters and it is 2.5 meters
high. This is a Masjid where congregational Salah (Prayers) are performed; not Fridays. It
is worth mentioning that there is no other Masjid close to it. Is it permissible to complete
its construction or should we change its location near the first site? May Allah protect
you!

A: If the case is as you have mentioned; that the cemetery
(Part No. 5; Page No. 244)

is not adjacent to the Masjid and completely separated from it, there is nothing wrong in keeping this
Masjid and performing Salah in it, for the absence of the cause of the prohibition that prevents this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21587

Q 1: What is the ruling on offering Salah (Prayer) in a Masjid (mosque) located near a
non-Muslim cemetery? It may be worth mentioning that there is a fence that separates
the Masjid and the cemetery which is to the east of the Masjid. Also, people who are in
charge of the cemetery refuse to exhume their dead.

A: If these graves are entirely detached from the Masjid, i.e. a street or an open space separates
between them, offering Salah in this Masjid is permissible. This applies whether the graveyard is for
Muslims or non-Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19381

Q 1: In India, there are many Masjids (mosques) with graves inside them in the direction
of Qiblah (direction faced for Prayer towards the Ka'bah) or otherwise.

(Part No. 5; Page No. 245)

I used to go to distant Masjids, because they do not contain graves whose landmarks
are distinct.

Discussing the validity of Salah in these Masjids with some people, Imams or others, they
assert that the whole district where we live is located in the Muslims graveyard. Like all
houses and stores, the Masjids are built over graves whose landmarks are not visible.
For fear that Hindus may destroy some of these graves whose landmarks remain, they
are placed in the courtyard of the Masjid. If they mainly refuse to build anything over
these graves whose landmarks are effaced, Hindus will capture them all.

In the light of these circumstances, is it permissible to offer Salah in such Masjids or it is
better to offer Salah at home? Indeed, it is hard for some of us to go to the Masjids far
from homes, if there are any such Masjids that are free from graves.

A: The basic principle is that it is impermissible for a Muslim to offer Salah in a Masjid that contains
a grave, be it in the middle or at any of its corners, as long as it is inside the Masjid's wall. Offering
Salah in a Masjid with a grave at the Qiblah is worse. So, it is incumbent upon those in charge of the
Muslims' affairs not to leave these Masjids in their exiting condition, with graves inside them, but
must interfere to remove this Munkar (that which is unacceptable or disapproved of by Islamic law
and Muslims of sound intellect) according to the situation of the Masjid which is one of two:

(Part No. 5; Page No. 246)

First: The Masjid was built over the graves. The graveyard existed before the Masjid was built. The
basic principle states that any Masjid built over graves should be demolished, because it is a building
that is not established according to what Allah and His Messenger (peace be upon him) ordained.
Leaving it in its existing state and taking no action about it and offering Salah in it is persistence in
committing one of the major sins, for it is built over the graves. It also involves committing excesses
in religion and veneration of the dead person on whose grave the Masjid was built, which are among
the means that lead to Shirk (associating others with Allah in His Divinity or worship).

Second : The Masjid was built before the graves and then the graves were placed inside it. In this
case the Masjid should not be demolished. These newly placed graves must be exhumed and the
remains should be buried in the Muslim graveyard to eliminate this evil, in compliance with the
Sunnah of the Prophet (peace be upon him) who prohibited offering Salah in Masjids containing
graves or taking the graves as places of worship. He (peace be upon him) even cursed those who do
so. It is authentically narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) on the authority of l Aishah (may Allah be pleased with her) that the Prophet (peace be upon
him) said in his terminal illness, "May Allah curse the Jews and the Christians; they have taken the

graves of their Prophets as Masjids (places of worship). "} 'Aishah (may Allah be pleased with her)

added , {"He (peace be upon him) was warning against (doing) what they did. But for that, his grave

would have been raised above the ground, but it was feared lest it might be taken as a place for
worship/' It is narrated in the Sahih of Muslim on the authority of Jundub Ibn 'Abdullah that the

Prophet (peace be upon him), five days before his death, said, 'Beware! Those who preceded you

used to take the graves of their prophets and righteous people as Masjids (places of worship). Do not
take graves as Masjids; I forbid you to do that." It is also narrated in the same book,

(Part No. 5; Page No. 247)

<"Do not sit on graves or pray towards them." It is narrated in the Two Sahih (authentic) Books of

Hadith on the authority of 'Aishah (may Allah be pleased with her) that Um Salamah told the
Messenger of Allah (peace be upon him) about a church she saw in the land of Abyssinia (Ethiopia)
and the graves it contained. He (peace be upon him) said, 'When a righteous man among these

people dies, they build a place of worship on his grave and make such pictures in it. These are the
evilest creatures in the Sight of Allah.")

Another is the Hadith narrated by Ibn 'Abbas (may Allah be pleased with both of them) who said,
<"The Messenger of Allah (peace be upon him) cursed the women who visit graves and those who

build Masjids over them or place lights upon them." (Related by the compilers of Sunan)

Accordingly, it is impermissible to offer Salah in the Masjids with graves inside them. You must try
hard to find a grave-free Masjid where you can perform congregational Prayer. If you fail to find such
a Masjid, you may perform Salah in congregation at home until you can afford to establish a Masjid
with no grave. May Allah make things easy for you, bless your efforts, and use you in making Islam
victorious!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20896

Q: I live in a village were most of its people are greatly attached to customs and
traditions;

(Part No. 5; Page No. 248)

this village has a small Masjid (Mosque), praise be to Allah. However, the problem with
that Masjid is that there is a shrine of a Waliy (pious person) whose name is l Aly Ibn
Khazan in the Qiblah (direction faced for Prayer towards the Ka'bah) of that Masjid.
There are also two graves that are said to be for the sons of this Waliy. Moreover, in the
northern corner of the Masjid there are a group of other graves whose number is
unknown. Is it permissible to offer Salah (Prayer) in that Masjid? Given that these graves
are placed outside the walls of the Masjid. If it is impermissible, where can I offer
Jumu'ah (Friday) Prayer, bearing in mind that there is another Masjid that is 3 kilometers
away, but it is established on usurped land? Please advise in this regard, because I do
not want to miss the congregational Salah.

A: Offering Salah in the said Masjid is impermissible, because the body of the shrine is connected to
it. The Prophet (peace be upon him) forbade offering Salah by graves and forbiddance denotes the
invalidity of Salah there. Furthermore, he (peace be upon him) forbade building Masjids over graves,
because this is a means leading to Shirk (associating others with Allah in His Divinity or worship).
May Allah guide us and you to know the truth and act upon it!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18224

Q 1: What should one do when one is compelled to offer Salah (Prayer) in Mas jids
(mosques) where there are graves inside, behind or beside them? It should be taken into
consideration that these graves are very old and forgotten and there are no other
Masjids in

(Part No. 5; Page No. 249)

this district or village except this one?

A: It is not permissible to offer Salah (Prayer) in Masjids that contain graves, because the Prophet
(peace be upon hirn) said: "May Allah curse the Jews and the Christians; they have taken the graves

of their Prophets as Masjids (places of worship)/' (Agreed upon by A l-Bukhari and Muslim) He

(peace be upon him) also said: l, Do not offer Salah (Prayer) facing the graves and do not sit on

them."} (Narrated by Muslim in his Sahih [Authentic Book of Hadith]) Moreover, this is a means

leading to Shirk (associating others with Allah in His Divinity or worship) by taking the occupants of
the graves as partners with Allah and worshipping them along with Him. As for a person who does
not find a Masjid except this Masjid built on a grave, they should offer Salah in another place free of
graves. The Prophet (peace be upon him) said: ("The whole earth has been made for me a Masjid

(place of worship) and a Tahur (purifier). JJ >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20441

Q 1: A man performed Salah (prayer) several times in a certain Masjid (mosque) before
he learned that it contains a grave. He did not know as he was not familiar with the
Masjid area. Is his Salah considered valid because he did not know about the grave? If it
is invalid, how can he make up for it, bearing in mind that he does not know the number
of times he has performed Salah in this Masjid, as he travels a lot?

A: If the reality is mentioned, this man is excused based on the generality of Allah's

(Part No. 5; Page No. 250)

statement: Allah burdens not a person beyond his scope.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 15653

Q 1: We have a great Masjid (mosque) where we offer most of the Fara J id (obligatory
prayers) and it is the closest Masjid to us. After a while, I discovered that there was a
grave prepared for the owner of this Masjid in the ground floor in order to bury him in,
after his death. Could you kindly advise us about the ruling on offering Salah in this
Masjid. Please, substantiate your answer with proofs from the Qur J an and the Sunnah.
Moreover, what is the ruling on those who deliver Khutbah (sermon) there?

A: It is not permissible to bury the dead in the Masjid. The Prophet (peace be upon hirn) prohibited
this and informed his Ummah (Muslim nation) that this was the deed of the Jews and the Christians
and the reason behind cursing them, as a warning against doing what they did. Consequently, it is
not permissible to offer Salah in the Masjids established on graves. Moreover, the Prophet (peace be
upon him) forbade taking graves as Masjids; because this is a means leading to Shirk (associating
others with Allah in His Divinity or worship). As for the Masjid you ask about, Salah is valid before
anyone is buried there. It is obligatory not to bury anyone there or in any other Masjid. However,
once somebody is buried in the Masjid, it becomes prohibited to offer Salah therein because of the
proofs we have mentioned

(Part No. 5; Page No. 251)

until the dead body is exhumed and moved from the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13905

Q: Five hundred years ago, the first and only Masjid (Mosque) of Al-Siqal village in South
Yemen was founded. The lands surrounding the Masjid in three directions were used as
graveyards and the road occupies the fourth direction. As the village expanded and the
population increased, the Masjid could no longer provide enough room for all the people
praying. The villagers then decided to expand their Masjid in 1385 A.H. They consulted
the judge of the village and some senior scholars concerning the expansion of the Masjid
by annexing a part of the graveyard to it. Since it is impossible to expand it from the
fourth direction occupied by the road, the scholars suggested the following: Establishing
reinforced concrete columns in the direction of the graves where the Masjid is to be
expanded as outlined in the attached drawing. The columns were established around and
not above the graves. When digging, we avoided putting the columns where there is an
old or new grave. A ceiling was set a meter above these columns, so that

(Part No. 5; Page No. 252)

the graves, numbering about twelve, were under the ceiling which became a part of the
Masjid as indicated in the outline. It should be noted that the graves were leveled and
the ceiling is a meter above the graves. What is the legal ruling in this regard?

A: The Fatwa (legal opinion issued by a qualified Muslim scholar) you referred to is incorrect if the
case is as you have mentioned, for it is not permissible to offer Salah (Prayer) in or above graves, on
account of the generality of the saying of the Prophet (peace be upon him): 'May Allah curse the

Jews and the Christians; they have taken the graves of their Prophets as Masjids (places of
worship)/' It is well-known that the air space above graves is pursuant to them (subject to toe ruling

on them). Accordingly, it is obligatory to demolish that additional part built as an expansion for the
Masjid on the stretch of the air space above graves and to keep to the original space of the Masjid.
However, if it is too narrow to offer the Jumu'ah (Friday) Prayer in it, you can look for another Masjid
in another place in the village where there are no graves.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

The General Presidency of Scholarly Research and Ifta'. All Rights Reserv

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16731

Q 2: Is it permissible to offer Salah (Prayer) in cemeteries?

A: It is impermissible of offer Salah in cemeteries; whoever does that, their Salah is invalid and they
should repeat it and that is based on the Mutawatir (a Hadith reported by a significant number of
narrators throughout the chain of narration, whose agreement upon a lie is impossible) Hadiths from
the Prophet (peace be upon him) which forbid taking graves as places of worship, except for Funeral
Prayer which is permissible to be offered in

(Part No. 5; Page No. 253)

the cemetery.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18805

Q 3: I work as a teacher and the school I work in is built on graves. What is the ruling on
offering Salah (prayer) inside the school?

A: Offering Salah in a graveyard or in what is built above it is not valid, as the Prophet (peace be
upon hirn) prohibited this and the prohibition denotes invalidity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 15633

Q 1: Is it permissible to perform Salah in a Masjid where Sufi circles of Dhikr
(Remembrance of Allah) are held?

Q 2: There are two Masjids in our village. Sufi circles of Dhikr are held in one of them
while the other contains the grave of a Waliy (pious person) whom they commemorate
his Mawlid (birthday) every year. This Masjid was built over the graveyard of the village.
Is it permissible to offer Salah in it?

(Part No. 5; Page No. 254)

What should we do if there are no other Masjids except these two? should we pray in a
Masjid where a Bid'ah (innovation in religion) is practiced or pray in a Masjid built over
graves?

A 1: There is nothing wrong with offering Salah in the Masjid where Sufi circles are held. However,
you should express disapproval of their action and try to prevent these circles from being held, any
way possible. Yet, this does not prevent holding congregational Salah in this Masjid.

A 2: It is invalid to offer Salah in a Masjid containing a grave. The Prophet (peace be upon hirn)
prohibited taking graves as Masjids. The prohibition denotes invalidity. Moreover, it is a means to
Shirk (associating others with Allah in His Divinity or worship) committed by taking the occupants of
the graves as partners with Allah. The same applies to the Masjid built over graves. It is obligatory
on the people of this village to find a Masjid in a land that has no graves to offer congregational
Salah as Allah has ordained. They should also cooperate in righteousness and piety and be careful of
Shirk and the means leading to it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18850

Q 2: During last Ramadan some young men went with us to offer Salah (Prayer) in a
Masjid (Mosque) other than the one in which we usually offer our Salah, because the
latter one witnesses, before l Isha f (Night) Prayer, what is called "Masbahah" i.e.
gathering to offer tasbih (glorification of Allah) in a manner not prescribed.

(Part No. 5; Page No. 255)

We advised them that what they do is not in accordance with the Sunnah, but they
denied our advice, and this made us decide to offer our Salah in another Masjid. Is what
we did right or not? What is your advice to us and them?

A: There is no offence in what you did, because the Imam (the one who leads congregational
Prayer) of the said Masjid practices a Bid'ah (innovation in religion) and does not accept advice as
you mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20112

Q: We are a group of people who offer Salah (prayer) in MJmar Masjid (mosque) in
France, in Lille city. The mayor of the city gave us a piece of land and built a Masjid for us
at the expense of the municipality in 1975. Ever since, we offer Salah in this Masjid.
However, some people now say that it is not permissible to offer Salah in this Masjid, for
it is built by the money of the Christians. They then abandoned offering Salah in it and
made their own Musalla (a place for Prayer). Please, advise. May Allah reward you with
the best!

A: There is nothing wrong with offering Salah in the said Masjid, since building it by the government
is a fulfillment of one of the rights the subjects have over their government. Therefore, those who
abandoned offering Salah in it have no reason to do so and their argument is not true.

(Part No. 5; Page No. 256)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21334

Q: The city of Kinamyu is 25 kilometers away from Nairobi. Sadly, Kinamyu has neither a
Masjid (mosque) nor a school. Putting our trust in Allah, we intend to construct two
buildings though we are currently not financially able to do so. Is it thus permissible to
use money which is donated by non-Muslims for building the concerned Masjid and
school? Please, provide us with your beneficial answer based on Qur'an, Sunnah
(whatever is reported from the Prophet), and the practice of our Salaf (righteous
predecessors). May Allah reward you for helping us and other Muslims!

A: It is permissible for Muslims to accept donations of non-Muslims for Islamic projects such as the
construction of Masjids and schools, provided that doing so will not harm Muslims in any way which
outweighs the expected benefit of receiving such donations.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 257)
Fatwa no. 19037

Q: We would like to inform you that the Philippine government is likely to agree to fund a
project of some religious national organizations. The project includes:

1. A Masjid (mosque) for Muslims.

2. A church for Catholics.

3. A church for Protestants.

4. A church for the followers of the Cristo Evangelical Church.

The project will be built in the National Airport in Manila. What is the ruling on
establishing a Masjid together with these three temples in one place? Please, advice us,
may Allah reward you with the best.

A: This is a Bid "ah (innovation in religion) that Muslims have not known since the mission of Prophet
Muhammad (peace be upon him). This thought stems from the crafty contemporary calls like the call
to unite religions, by overlooking the difference between truth and falsehood, the true Islam and
other distorted, altered, and abrogated religions. Accepting and approving of this action puts Islam,
which abrogated all the religions that came before it, on equal footing with the other changed and
abrogated Shari "ahs (Divine laws). It deceives people on the Earth. This is falsehood that is rejected
by Allah, His Messenger and the believers. Accordingly, it is not permissible to build

(Part No. 5; Page No. 258)

a Masjid, church, and synagogue in one place under the same roof and within the same fence.
Muslims should not share in this building or invite to it. The Masjid should be built separately away
from other temples.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14374

Q: Is it permissible for a person to have a fixed place in the Masjid (Mosque) in which he
always offers Salah (Prayer)?

For example, if this person enters the Masjid, he always confines himself to the same
place, given that he is always keen on coming early to the Masjid before other
worshippers to take this place. Is that permissible or not? Kindly give us the legal opinion
supported with proofs.

A: If the said person wants to stand behind the Imam (the one who leads congregational Prayer) and
is keen on that place for its nearness to the Imam, there is nothing wrong with sitting in it as long as
he preceded others to it. Rather, it is prescribed for the Muslim to be eager to stand in the first row
and close to the Imam, as the Prophet (peace be upon him) said in the Sahih (authentic) Hadith: flf

people were to know what is in the call to prayer and the first row, then they found no other way but
to draw lots over it, they would draw lots." provided that he does not make another person get up

from this place, if he preceded him to it.

(Part No. 5; Page No. 259)

As for insisting on a certain place and forbidding others from sitting in it or asking others to get up
from it, this is impermissible, because this is a kind of reserving for one's own use something they do
not own. Mas j ids are the Houses of Allah and anyone who precedes another to a place, has more
right to it. Furthermore, it has been authentically narrated on the authority of Ibn 'Urnar that he said:
< u The Messenger of Allah (peace be upon him) forbade that a man should make his brother get up

from his seat in order to sit there. " It is prescribed that those who stand directly behind the Imam in

the first row are the knowledgeable and the wise people in order to correct where the Imam might
go wrong or forget, for the Prophet (peace be upon him) said in the Hadith narrated by Muslim: <'1_et

those (standing) nearest to me of you (in congregational prayer) be the mature and the wise, then
those next to them, then those next to thern.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20421

Q: What is the ruling on a person who enters the Masjid (mosque) while being Junub (in a
state of major ritual impurity)?

A: There is no sin on a Junub person if they enter the Masjid just for passing through; whereas
entering the Masjid for sitting and staying in it is not permissible for the Junub, because Allah
(Exalted be He) says : 0 you who believe! Approach not As-Salat (the prayer) when you are in a

drunken state until you know (the meaning) of what you utter, nor when you are in a state of
Janaba , (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on
the road (without enough water, or just passing through a mosque), till you wash your whole body.>

(Part No. 5; Page No. 260)

Furthermore, the Prophet (peace be upon him) said: "I do not allow the Masjid to a menstruating
woman or a Junub person. " Narrated by Abu Dawud and ranked as Sahih (authentic) by Ibn
Khuzaymah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17791

Q: Is it permissible for a menstruating woman to enter the Masjid (mosque) for the
purpose of study, whether she is a student or a teacher? I do not mean the place where
Salah (Prayer) is offered, but there are other sections in the Masjid that are used for
teaching boys and girls. Sometimes, the Masjid is not enough for the people, especially in
the Jumu ah (Friday) Prayer and Salat-ul-^Eid (the Festival Prayer), so these rooms are
used for Salah. Female students and teachers might pass by these rooms or sit there to
do an assignment or take a lesson. Please advise in writing. May Allah protect you and
keep you!

A: It is not permissible for a menstruating woman or a person who is Junub (in a state of major
ritual impurity) to sit in the Masjid or the sections connected to it, for the Prophet (peace be upon
him) said j "I do not deem the Masjid lawful for a menstruating woman and for a Junub." (Related

by Abu Dawud and ranked as Sahih (authentic) by Ibn Khuzaymah) However, it is permissible for
menstruating women to go into the masjid to fetch something, for Allah (Exalted be He) says:

(Part No. 5; Page No. 261)

except when travelling on the road (without enough water, or just passing through a mosque)> The
Prophet (peace be upon him) also asked "Aisha to get him the mat from the Masjid, while she was
menstruating,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 18700

Q 2: Some people in our Masjid (mosque) used to leave after the Mu J adhin (caller to
prayer) finishes announcing Adhan (call to prayer) along with the Mu'adhin and they
stay in the courtyard of the Masjid under trees talking about matters of life and people's
concerns. These people do not respect the dignity of the Masjid and may leave their
children playing inside it. When we warned them against doing so, they said that there is
no Shar'y (Islamic legal) text that forbids this. What is the ruling in this regard?

A: It is obligatory to respect the Masjids and prevent children from playing inside thern. Leaving the
Masjid after Adhan is Makruh (reprehensible) except for a necessity such as performing
Wudu J (ablution) or going to another Masjid for an urgent matter and the like.

(Part No. 5; Page No. 262)

As for leaving Masjids after Adhan for the sake of talking and sitting in markets, it should be given up
and condemned. It is narrated that "Abu Hurayrah (may Allah be pleased with him) saw a man who

left the Masjid after the Adhan. Abu Hurayrah said, 'Indeed, this (man) has disobeyed Abu Al-Qasim
(Muhammad, peace be upon him)/" This will be the ruling if the courtyard is outside the Masjid, but

if it is inside the Masjid, it takes the ruling of the Masjid. Accordingly, speaking about matters of life
or evil talk such as backbiting and calumny should be avoided, after hearing the adhan it is prescribed
for those who perform Salah (prayer) to occupy themselves with directing the rows, completing the
first row then the one next to it and so on, performing the prescribed supererogatory acts of worship
such as Al-Sunan Al-Rawatib (supererogatory acts that were stressed and regularly performed by the
Prophet) and others, supplicating to Allah and reciting the Qur'an as indicated by the Sahih
(authentic) Hadith mentioned in this concern. The Prophet (peace be upon him) said: "Complete the

first row then the one next to it." Also, the Prophet (peace be upon him) said: "If people were to

know what is in the call to prayer (Adhan) and the first row, then they found no other way but to
draw lots over it, they would draw lots." and: "Du'a' (supplication) between the Adhan (call to

Prayer) and 'Iqaimah (call to start prayer) is not rejected." Moreover, the Prophet (peace be upon

him) said: "Anyone who keeps on praying regularly four Rak'ahs (units of Prayer) before Zuhr

(Noon) Prayer

(Part No. 5; Page No. 263)

and four after it, Allah will make them forbidden to the Fire." and: "May Allah show mercy to a

person who offers four Rak'ahs before 'Asr (Afternoon) Prayer." Also, he (peace be upon him) said:

"Between every two calls (Adhan and 'Iqarnah) there is a (supererogatory) Salah! "Between every

two calls there is a Salah!" And in the third he (peace be upon him) said, "To those who wish (to
offer it).">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 18 188

Q 1: Is it permissible for children to enter Masjids (Mosques)? How do we respond to
those who consider it not permissible?

A: It is recommended to bring children to the Masjid so they will become accustomed to offering
Salah (prayer) in congregation, if the child has reached the age of discernment. It is authentically
reported that the Prophet (peace be upon him) said, "Command your children to pray when they are

seven years old and beat them for (neglecting) it when they are ten years old, and do not let (boys
and girls) sleep together.") ,

As for the account that the Prophet (peace be upon them) said, "Keep your children and the insane
away from your Masjids", it is unauthentic.

However , if a child has not reached the age of discernment it is best not to bring him to the Masjid,
as he is unaware of the meaning of Salah or congregation. Also, the child may disturb those offering
Salah.

(Part No. 5; Page No. 264)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14313

Q 1: Someone in our village brings his minor children who have not reached the age of
seven to the Masjid (mosque). Sometimes, they raise their voices and distract those who
offer Salah and cause them to lose concentration. When some of our Muslim brothers
advised him not to bring them, he said: The Companions used to bring their children to
the Masjid during the time of the Prophet (peace be upon him) and when the Messenger
heard the cry of a baby, he used to not lengthen Salah. What is the ruling in this regard?
Could you kindly explain?

A: It is obligatory to maintain Masjids and keep them safe from the playing of children and their
annoyance because Masjids are built for worship. Those who bring their children with them to teach
them Salah (prayer) should discipline them and train them not to play in the Masjids or play with the
Mushafs (copies of the Qur J an) there.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 265)

Fatwa no. 16005

Q: I am the director of British Columbia Muslim Association. We work in the field of
Da " wan (calling to Islam) among Non-Muslims. I have been working in this field for three
years. Sometimes, non-Muslims visit Al-Masjid Al-JamT (the large mosque where
Jumu ah [Friday] Prayers are held). I take them on a tour round the Masjid and lecture
them on Islamic teachings. These lectures are given inside the Masjid where the non-
Muslims willingly sit on the carpets. Some fellow Muslims criticize this. They believe that I
should not allow non-Muslims to enter the Masjid or to sit on its carpets for several
reasons. First, they believe that non-Muslims are Najis (ritually impure). Second, non-
Muslim women are not dressed according to the Islamic dress code.

I know that you are a very busy man but I hope you would have time to reply to my
question.

A: The basic rule is that it is permissible for non-Muslirns to enter Masjids except Al-Masjid Al-Hararn
(the Sacred Mosque in Makkah). This is especially acceptable when there is a legal considered
interest, such as listening to lectures and watching the common solidarity, compassion, and mercy
among Muslims. Abu Sufyan (may Allah be pleased with him) visited the Prophet (peace be upon
him) in the Masjid before embracing Islam. The Prophet (peace be upon him) also confined Umamah
ibn Uthal in the Masjid. He (peace be upon him) also accommodated Thaq if delegation and the
Christian delegation of Najran in the Masjid before they embraced Islam.

(Part No. 5; Page No. 266)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15038

Q 1: What is the ruling on discussing some issues in the Masjid (mosque), such as building
a Masjid and a school?

A: Discussing such matters in the Masjid is permissible because building Masjids and schools are
things that are of great concern to Muslims. Discussing these matters does not violate the sanctity of
the Masjid. Moreover, the Prophet (peace be upon him) and his Sahabah (Companions of the
Prophet) used to discuss important issues inside the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn "Abdullah

Shaykh

Fawzan

Ghudayyan

-Afify

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21349

Q 2: The Prophet (peace he upon him) declared intertwining the fingers in the Masjid
(mosque) as Makruh (reprehensible). Does the same ruling apply to clicking joints of
fingers, though no Hadith explicitly states so?

A: According to many scholars , clicking joints of fingers in the Masjid is Makruh as it resembles
intertwining fingers and the two are too trivial acts to be done in the Masjid.

(Part No. 5; Page No. 267)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20729

Q: What is the ruling on a host inviting people in the Masjid (mosque) for coffee and
dinner at his house, and it is not a Sadaqah (voluntary charity) to be announced or
offered in the Masjid. It may be worth mentioning that these invitations are made in a
loud voice which disturbs the KhusluT (the heart being attuned to the act of worship) of
people inside the Masjid. Moreover, such a practice has spread and become a custom,
though no one knows except Allah (Exalted be He) what the real purpose behind it is. I
privately advised some of those who do this to adhere to Allah's statement: And the

mosques are for Allah (Alone): so invoke not anyone along with Allah. It is also related from the

Messenger of Allah (peace be upon him) that "When a man enquired in the Masjid about

something that he had lost the Prophet (peace be upon him) forbade him and said to his Sahabah
(Companions) j 'If anyone hears a man inquiring in the Masjid about something he has lost say to
h i in, "May A I lah not restore it to you, " for Masjids are not built for this purpose. "' However, such

people replied that as far as they know, this practice is permissible.

A: It is permissible for a Muslim to invite people in the Masjid for lunch or dinner, as doing so neither
violates the etiquettes of Masjids,

(Part No. 5; Page No. 268)

nor resembles the prohibited act of inquiring about a lost item. Rather, these invitations increase
harmony and love amongst people of the Masjid. In addition, it is narrated that one of the Sahabah
invited the Prophet (peace be upon him) while they were in the Masjid to take food with him and he
(peace be upon him) accepted the invitation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19694

Q: Officials at private schools become very active in advertising their schools with the
start of every academic year. Among the different means they follow, is that they
distribute leaflets that tell about programs of such schools, advantages of joining them,
fees, and encourage the greatest number of people to hasten to apply to such schools,
etc. Some of the concerned private schools distribute the leaflets mentioned above
inside Masjids (mosques) and Jami's (large mosques where Jumu'ah [Friday] Prayers are
held). They put such leaflets on shelves where Mushafs (copies of the Qur J an) are put,
on the notice board, or beside the internal parts of the Masjids J doors.

What is the ruling then on the foregoing and what should a person do when they find
such leaflets inside Masjids?

A: Using masjids as places for displaying commercial advertisements and leaflets is impermissible
whether this is done by schools,

(Part No. 5; Page No. 269)

commercial foundations, etc. This is because Masjids are built for offering 'Ibadah (worship) to Allah
such as Salah (Prayer), making Dhikr (Remembrance of Allah), learning and teaching knowledge,
reciting Qur'an, and other religious matters. Conversely, it is impermissible to use Masjids as places
for propagating what is mentioned above and to take advantage of the existence of large numbers of
people in the Masjids by placing leaflets and advertisements inside them. Muslims have to keep the
Masjids far above such practices, maintain the sanctity of Masjids, and be keen not to distract people
away from offering 'Ibadah to Allah and not to disturb their Salah. Allah (Exalted be He) says: <And

the mosques are for Allah (Alone): so invoke not anyone along with Allah. This is also supported by

the Hadith authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him)
that the Messenger of Allah (peace be upon him) said: 'When you see someone buying or selling in

the Mas j id, say: 'May Allah not make your trade profitable!^ (Related by Al-Nasa J y and Al-Tirmidhy

who classed it as a Hadith Hasan [good Hadith]) It is noteworthy that placing such advertisements in
Masjids is a sort of trade.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

Ufiir-n\ uf iti*i 't* 1 'i^ nil ^l^fcllirin

of Scholarly Research and lfta r

Fatwa no. 21565

Q: Please be advised that some advertisements of private lessons and programs that
are hung in the Masjids (mosques) include the name or

(Part No. 5; Page No. 270)

the telephone number of the advertisement designer, or the name of the print house
that issued it, which makes it a publication.

Please advise concerning the ruling on hanging such advertisements inside the Masjid,
outside it or on the door. May Allah reward you.

A: It is impermissible to use Masjids, their yards or walls as a place for commercial advertisement,
whether it is done on purpose or accidentally in the charitable brochures. Masjids are built to be
places of 'Ibadah (worship), whether Salah (Prayer), Dhikr (Remembrance of Allah), seeking
knowledge, teaching it and reciting the Qur J an. We should keep Masjids away from forms of trade
that do not befit them, such as commercial promotion, whether they are intended or just mentioned
in charitable brochures. It was authentically reported that the Prophet (peace be upon him) said,
"When you see someone buying or selling in the Masjid, say: 'May Allah not make your trade

profitable \'" It should be noted that display of commercial advertisements is a sort of trade.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 271)

Fatwa no. 21541

All praise be to Allah Alone, and peace and blessings be upon the last Prophet

The Permanent Committee for Scholarly Research and Ifta 1 has read the letter sent to His Eminence
the Mufty by His Excellency the Minister of the Islamic Affairs, Endowments, Daw "ah, and Guidance
under no. S546/2/1 on 15/15/1421 A.H. referred to the Committee by the General Secretary of the
Council of Senior Scholars under no. 40/S on 23/05/1421 A.H. The question reads as follows:

May Allah's Peace, Mercy, and Blessings be upon you! The Head Department of Monitoring
Transportation of Pilgrims has begun an ambitious plan to employ Saudi drivers for the buses that
will serve as transportation for pilgrims during the year 1421 A.H. This is in response to the will of
the government of the Custodian of the Two Sacred Mosques - may Allah support it - to offer citizens
job opportunities in all fields and to act upon what has been decided in the meeting that was held
under the presidency of His Royal Highness the Minister of the Interior and the Minister of the
Supreme Committee of Hajj at the office of His Highness in Jeddah on 30/12/1420 A.H. This meeting
was attended by myself along with His Excellency the Minister of Hajj and was consequently followed
by issuing the telegram of His Highness under no. A/SH/15S4 on 14/01/1421 A.H. concerning
employing Saudi drivers for the buses that work in the transportation of pilgrims.

(Part No. 5; Page No. 272)

Attached to my letter is a photocopy of the telegram that I received from His Royal Highness the
Prince of Makkah Region and the President of The Supreme Department of Monitoring the
Transportation of Pilgrims under no. A/M/25462S on 22/04/1421 A.H. along with a photocopy of the
job announcement for bus drivers and technicians to work during the 1421 Hajj season, which His
Highness asked to be posted visibly inside Masjids (mosques) so that citizens can benefit.

I hope that Your Eminence will give us the ruling on posting such announcement inside Masjids.

After the Committee studied the question, it answered that announcing Jobs in Masjids is not
permissible. The same ruling applies whether the announcements are made verbally or through
signs. This is because Masjids are only for offering Tbadah (worship) to Allah (Exalted be He).
Masjids are for performing Salah (Prayer), saying Dhikr (Remembrance of Allah), teaching, learning,
reciting Qur'an, and similar Islamic affairs. Accordingly, Masjids are not to be used for announcing
jobs. Rather, we must safeguard the sanctity of Masjids and not disturb worshipers or interrupt their
Salah. Allah (Exalted be He) says: And the mosques are for Allah (Alone): so invoke not anyone

along with Allah. Moreover, it is authentically reported that the Prophet (peace be upon him)

(Part No. 5; Page No. 273)

said, - "When you see someone selling in the Masjid, say to him, 'May Allah not make your bargain
profitable!'" Placing such announcements inside Masjids is a form of conducting business.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21510

All Praise is due to Allah Alone., and peace and blessings be upon the Last Prophet To commence:

The Permanent Committee for Scholarly Research and Ifta J has perused the case submitted to his
Eminence, the General Mufti by his Excellency, the Minister of Islamic Affairs, Awqaf, Call and
Guidance no. 1/4/1134 on 15/4/1421 A.H. which is referred to the Committee by the General
Secretariat of the Council of Senior Scholars no. 245S on 23/4/1421 A.H. in which his Excellency
asked the following question:

I would like to inform you about an offer submitted by one of the commercial companies specialized
in publicity and advertising which is interested in using some of Masjids (mosques) utilities in placing
some advertisements; on the fences of Masjids as well as the courtyards in return for fees which will
be spent on the utilities of Masjids.

(Part No. 5; Page No. 274)

The case has been studied in the special department in the Ministry and there were two views;
supporters and rejecters, and each party has its own justifications which are as follows:

Firstly, justifications of supporting it:

1- Masjids do not need the courtyards which are not used in any of their utilities and such courtyards
do not take the same ruling of Masjids. Moreover, they are lands made for Waqf (endowments) and
it is better to use them in the best interests of Masjids and good actions.

2- These Masjids are already exploited by placing advertisements without previous permission,
regulations or revenue for Masjids and the project will regulate this and prevent exploitation.

3- Getting benefit from the revenue of this investment for the utilities of Masjids such as increasing
the building, fixing the damaged areas, maintenance, employing and fixing a certain percentage -
after negotiation with the company as a result of using these advertisements - in distributing
messages to call people to Islam and guide them through the Ministry.

4- The statement issued from the Permanent Committee for Scholarly Research and Ifta J regarding
Shar'y (Islamic) disciplines for advertisements states the permissibility of commercial advertisements
as long as they do not contain anything against the Shari'ah (Islamic law) and abide by the Shar'y
disciplines mentioned in the statement. A copy of the Committee statement is attached to this letter.

(Part No. 5; Page No. 275)

5- The Fatwa of the Permanent Committee no. 3S42 includes the following: [It is permissible to place
notices outside the doors of Masjids in a certain, permanent place that people can know]. The
question of the Fatwa was about the ruling of sending some notices by courts about the properties of
some people to the Imam (the one who leads congregational Prayer) in order to announce them to
the villages. Some Imams read these notices inside the Masjid after Salah, then idle talks and
disputes take place.

6- The contract signed by the executing company must include precise conditions to maintain the
Islamic disciplines set by the Permanent Committee of Ifta J and in the same time guarantee the right

of the Ministry of general supervision, control, fulfilling rights and imposing sanctions.
Secondly, justifications of refusal:

1- The reality of advertising which is full of violations of the Sharrah such as dissipation, fraud, illicit
images, inappropriate words and so on. Such a fact makes it difficult to maintain control and careful
observation all the time to ensure abidance by the Shar'y disciplines in each advertisement, especially
that they are constantly changed.

2- Filling the facades and sides of Masjids with commercial advertisements contradicts the purpose of
building Masjids.

(Part No. 5; Page No. 276)

They also distract the hearts of Masjid visitors and affect the beauty of Masjids which should be free
from the vanities of life.

3- With the passage of time, things might go beyond control, the supervision may decrease and
actions against the Sharrah may be committed.

Due to the importance and sensitivity of the subject and the difference of opinions, I decided to write
to Your Eminence to issue us a Fatwa in this regard and tell us about what we should do.

May Allah reward you the best and grant you success!

May Allah protect you!

After the Committee had studied the case, its answer comes as follows: It is not permissible to use
Masjids or any of their utilities or courtyards as a field to display paintings, propaganda leaflets and
commercial advertisements whether this is being done for schools, factories, institutions or the like.
Masjids are built for worshipping Allah, performing Salah (prayer), making Dhikr (Remembrance of
Allah), teaching and learning knowledge, reciting the Qur J an and other religious matters. Allah
(Exalted be He) says: And the mosques are for Allah (Alone): so invoke not anyone along with

Allah.) Using Masjids and their utilities in worldly affairs contradicts the purpose for which they were

built.

(Part No. 5; Page No. 277)

Therefore, they must be free from what you have mentioned. They should be safeguarded and it is
not permissible to engage people in things which distract them away from the worship of Allah and
weaken their attachment to the Hereafter. It was authentically reported that the Prophet (peace be
upon him) said: 'When you see someone buying or selling in the Masjid, say: 'May Allah not make

your trade profitable!'" Displaying these propaganda leaflets and advertisements is a kind of trade

(which is mentioned in the Hadith).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18951

Q: What is the ruling on playing lawful games and joking in the Masjid (mosque) to
combat boredom?

A: The purpose of building Masjids is for Muslims to perform Salah (Prayer), say Dhikr
(Remembrance of Allah), recite the Qur'an, teach Islamic subjects, etc. Therefore, what violates this
purpose should be avoided in Masjids. As for joking and short talks about worldly affairs, there is no
harm in this, provided that it does not disturb those offering Salah and reciting the Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 5; Page No. 278)

The second question of Fatwa no. 17856

Q 2: It is known that Al-Masjid Al-Nabawy (the Prophet's Mosque in Madinah) was not
furnished with carpets. According to an authentic report on the authority of Abu Sa^id
Al-Khudry concerning the account of their Ttikaf (seclusion for worship in a Masjid) with
the Messenger of Allah (peace be upon him), he (peace be upon him) said: 'Anyone who

was in I 'tikaf should return to his place of I'tikaf, for I saw (i.e. was informed about the date of) this
Night (of Qadr) and saw myself prostrating in mud and water. 1 1 (Abu Sa "id Al-Khudry) saw the trace
of mud and water over the nose of the Prophet (peace be upon him) and its tip. Shaykh-ul-Islam

Ibn Taymiyyah (may Allah be merciful with him) said in "Al-Fatawa Al-Kubra," (Dar Al-
Ma >ifah edition, Lebanon; vol. 3, p. 32-34; edited by Hasanayn Makhluf) in his reply to a
question: All praise is due to Allah, the Lord of the Worlds. Offering Salah (Prayer) on a
prayer rug was not practiced by the Muhajirun (Emigrants from Makkah to Madinah),
Ansar (Helpers, inhabitants of Madinah who supported the Prophet), or their Tabi*un
(Followers, the generation after the Companions of the Prophet). Indeed, they used to
offer Salah on the ground in Al-Masjid Al-Nabawy. None of them used to offer Salah on a
prayer rug. It was reported that when Abdul-Rahman ibn Mahdy came to Madinah, he
laid a prayer rug. Malik gave orders to imprison him. When he was told that he was
* Abdul-Rahman ibn Mahdy, he said, "Did not you know that laying a rug in our Masjid is
an act of Bid ah (innovation in religion)." Ibn Taymiyyah (may Allah be merciful with him)
then mentioned the Hadith of Abu Sa^id Al-Khudry in addition to other Hadith that are
narrated to the same effect.

(Part No. 5; Page No. 279)

Does this mean that furnishing Masjids with carpets is a Bid^ah or only the use of a
personal prayer rug is the Bid^ah? Our Masjid is not tiled, but it is clean. In summer, a
white carpet is laid. It is half a meter wide with enough space for those offering Salah to
place their hands and heads. Is this a Bid^ah, especially when there is no necessity for
it? Please, be concise and to the point.

A: There is nothing wrong with offering Salah on a personal rug or on the carpets found in Masjids.
The Prophet (peace be upon him) used to offer Salah on mats and on the ground. He (peace be upn
him) did not confine himself to anything in particular but to whatever was available to him.

The statement of Shaykh-ul-Islam refers to a specific case regarding an act that is adopted by some
innovative persons who believe that offering Salah on a special rug is better than any other Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

(Part No. 5; Page No. 280)
Fatwa no. 18580

Q: What is the ruling on using incense and on incensing Masjids (mosques)?

A: incensing and perfuming Masjids is a good act, as it is part of observing the cleanliness of the
Mas j id. The eminent Tabi " y (Follower, belonging to the generation after the Companions of the
Prophet) Nu "ayrn Al-Mujmir (may Allah be merciful with him), who was one of the persons reporting
from Abu Hurayrah (may Allah be pleased with him), was called "Al-Mujmir" (i.e. an adjective
describing the equivalent of the Arabic word incense) because he used to incense the Masjid of the
Messenger of Allah (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17845

All praise be to Allah Alone and peace and blessings be upon the last Prophet The Permanent
Committee for Scholarly Research and Ifta 1 reviewed the question submitted to His Eminence the
Mufty by His Excellency the minister of Islamic Affairs, Endow rnents, Daw "ah, and Guidance with no.
(334/416/1) on 11/2/1416 A.H. It was referred to the Committee from the Secretariat General of the
Council of Senior Scholars with the no. (1395) on 20/3/1416 A.H. Following is the wording of the
questioner :

(Part No. 5; Page No. 281)

In reference to letter no. (163/K/M), dated 11/2/1415 A.H.., with regard to asking for the issuance of
a Fatwa (legal opinion issued by a qualified Muslim scholar) with respect to naming Masjids
(mosques) after Sahabah (Companions of the Prophet) or prominent Muslim figures and after the
names of some benevolent people who want to name the Masjids they build after their names, we
would like to know the opinion of Your Eminence on this issue.

Here is the wording of the letter: The ministry is to discuss the naming and numbering of Masjids in
the Kingdom. What is the ruling on naming the Masjids after the Sahabah, prominent Muslim figures,
or the benevolent people who want to name the Masjids they build after their own names?

After studying the matter, the Committee replied:

First, Masjids are named according to the following:

1. naming a Masjid after the person who built it. Naming Masjids after those who built them is a way
of attributing charity works to their doers; and this is permissible. It is a real attribute in recognition
of their valuable actions. For example, the Prophets Masjid is attributed to the Prophet by being
known as the Masjid of the Messenger of Allah (peace be upon him).

2. Naming a Masjid after he who offers Salah (Prayer) inside it or after the place where it is located;
and this is also permissible. Examples are Masjid Quba'

(Part No. 5; Page No. 282)

and Masjid Banu Zurayq as related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) on the authority of Ibn "Ulnar (may Allah be pleased with them) concerning the race to
Masjid Banu Zurayq and Masjid Al-Suq. Also, Al-Bukhari (may Allah be merciful with him) entitled a
chapter, "Al-Salah fi Masjid Al-Suq i.e. Prayer in the Market Mosque."

3. naming a Masjid after a distinct attribute, such as Al-Masjid Al-Hararn (the Sacred Mosque in
Makkah) and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem); and this is permissible. Allah
(Exalted be He) says: Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with

Him] Who took His slave (Muhammad joJL_o g oJLt oftl jJL^) for a journey by night from Al-Masjid-al-
Hararn (at Makkah) to Al-Masjid-al-Aqsa (in Jerusalem) It was authentically reported from a

different chain of narrators that the Prophet (peace be upon him) said: A journey should not be

undertaken except to three Masjids: Al-Masjid Al-Hararn, Al-Masjid Al-Aqsa, and my Masjid.")

Similarly, Al-Masjid Al-Kabir (i.e. the Great Mosque), is also given as a name for some Masjids on the

road between Makkah and Madinah as related in Sahih Al-Bukhari. Al-Jarni" Al-Kabir is also a similar
name.

Second, giving nicknames to Masjids to distinguish them is a widespread phenomenon in our time,
because of the large number and the spread of Masjids that are being built, Alhamdu lillah [All praise
is due to Allah],

(Part No. 5; Page No. 283)

in the Islamic countries, cities, villages, and towns. Masjids are given names to be distinguished by
them. There is nothing wrong with attributing Masjids to prominent Muslim figures, such as the
Sahabah and Tab fun (Followers, the generation after the Companions of the Prophet) (may Allah be
pleased with them all), like Masjid Abu Bakr (may Allah be pleased with him) and Masjid "Urmar (may
Allah be pleased with him). It is known that the Prophet (peace be upon him) used to name his
sword, furniture, animals, and clothes as mentioned by Ibn Al-Qayyim (may Allah be merciful with
him) in the beginning of his book "Zad al-Ma"ad."

Third, naming Masjids after one of Allah's names, such as Masjid Al-Rahman, Masjid Al-Quddus, or
Masjid Al-Salarn, is a Bid "ah (innovation in religion). Allah (Glorified be He) says: And the mosques

are for Allah (Alone): so invoke not anyone along with Allah. -

All the Masjids are for Allah (Exalted be He). Therefore, naming a Masjid after one of Allah's Names
is to be recognized as an innovative practice and is better to be abandoned. Allah (Exalted be He) is
the One Who guides to the Straight Path.

(Part No. 5; Page No. 284)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20334

Q: what is the ruling on naming the Masjid (mosque) of our district "Masjid Al-Mustafa"?
Is this name approved of as being the name of our Masjid? There are some people who
oppose this name claiming that it is the special name of the Masjid of the Prophet (peace
be upon him), but we want to name our Masjid like this. We hope that you will issue us a
written Fatwa in this regard.

A: It is not perimissiblG to designate the name of Masjid Al-Mustafa to your Masjid or any other one.
This name is exclusively specific for the Masjid of the Prophet (peace be upon him) in Madinah.
There are many forbidden matters that may result from giving this name to any Masjid other than
that of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

(Part No. 5; Page No. 285)

Fatwa no. 13838

Q 1: We have a Musalla (a place for Prayer) in our district where we observe the Two
l Eid Prayers and Salat-ul-Istisqa J (Prayer for rain) as well. It is surrounded by a fence
which is over two meters high from all sides. The Masjid (mosque), where we observe the
Five Obligatory Daily Prayers, lies near this Musalla. This Musalla that is allocated for
observing the two l Eid Prayers was established about ten years ago and even more, on
a site that satisfied all the people of the district. Moreover, it has been fenced by the
people of the district in this very place.

2- A clinic has been opened by the Ministry of Health by renting a place in a building that
belongs to a citizen. A period of time after the opening of the mentioned clinic, the
Ministry of Health asked us to grant it a piece of land owned by the inhabitants of the
district to establish a separate building for the clinic. Because there was no land owned
by the inhabitants, we could not afford that. Meanwhile, the Ministry of Health,
represented by the Health Affairs Department in Abha, informed us of its decision that in
case there is no available free land upon which they could establish the clinic, the
Ministry of Health may move the clinic to any other district where there will be an
available free land. Since moving the clinic from its current place represents a source of
danger for the inhabitants of the district, especially the old and disabled people who do
not have cars to enable them to go to the clinic if it is somewhere else,

(Part No. 5; Page No. 286)

some action took place as follows:

Some people of the district went to see the notary public of Khamis Mushait. They told
him that there was vacant land and that they would like to get an evacuation bill on
behalf of the Ministry of Health to establish a clinic. The municipality cooperated with
them to get it. Afterwards, we knew that the piece of land for which the bill had been
gotten was that of the aforesaid Masjid and the Musalla allocated for observing the Two
l Eid Prayers and Salat-ul-Istisqa J . We disapproved of such a procedure which aims at the
demolition of the two above-mentioned Masjids and the establishment of the clinic in
place of them, due to the great harm that shall be caused by the demolition of such
Masjid. Moreover, there is a girls' school of all stages; the primary, preparatory and
secondary, comprising about one thousand and five hundred female students near the
place of the Musalla. So, if the Masjid and the Musalla are demolished and the clinic
established in their place, this will be a sort of besieging the students and the teachers
by the visitors of the clinic who could be weak-souled.

Your Eminence, we told you what happened to free our conscience. We will be grateful if
you could issue the Fatwa (legal opinion issued by a qualified Muslim scholar) which
permits or forbids the establishment of the clinic in place of the two mentioned Masjids
after demolishing them. We really want the two Masjids to remain without being
demolished by the Ministry of Health as it can look for another land even by

dispossession, if necessary. It is really capable of doing so. Please tell us the right action
about the issue

(Part No. 5; Page No. 287)

we clarified to you, may Allah protect you!

A: If the case is as you have mentioned, it is not permissible to build a clinic on the land of the two
Mas j ids.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20651

Q: An Islamic Association in Germany has hired a floor in a building and used it as Masjid
(mosque) for performing Salahs (Prayers). Since it was hard for the Muslims to afford
such rent, a member of the board of directors in the said Association, being authorized
to purchase the place and register it in his name, has spoken to some of his charitable
relatives to give Sadaqah (voluntary charity) for the Masjid. They agreed to pay the
needed money as a part of their Sadaqah to buy this Masjid with the intention of it being
a Sadaqah Jariyah (ongoing charity). They set a condition which stated that the
mentioned Masjid should be registered in the name of the person mentioned above, not
the Association on account of their trust in him. It should be known that this Association
is a legal personality which has the right of ownership and its possession is preserved.
Besides, its constitution which is its principal law certified by the German Authority,
stipulates that if the Association is dissolved, all its possessions will pass to another
Islamic center in Germany.

(Part No. 5; Page No. 288)

A jurisprudential controversy has erupted among those who perform Salah (prayer) in
this Masjid about the permissibility of registering the ownership of the Masjid in the
name of this person. Some people said that this is not permissible; because Masjids
belong to Allah Alone. They think that the sound action is that the ownership of the
Masjid should be registered in the name of the association provided that such a person
should manage the Masjid's affairs in conformity with the condition of the donors. Others
said that this issue (referring to the registration of the place of the Masjid as a property
of this person) is permissible; thus he will be able to carry out the condition of the
donors by himself.

Is the above-mentioned condition set by the donors permissible according to SharPah
(Islamic law)?

Is the abidance of the above-mentioned person to this condition permissible according to
Shari'ah?

Is it permissible to register the floor made as a Masjid under the ownership of the
above-mentioned person?

A: If the reality of the Islamic Association is as mentioned, it is obligatory to make the floor used as a
Masjid under this association and to register it in its name. This will make the follow-up process of its
affairs much easier and will protect its rights. It is not permissible to register the ownership of this
place used as a Masjid in the name of any person and it should not be attributed to anyone. This may
lead to the loss of its endowment as the person in whose name the Masjid is registered, his
inheritors or some of them, a long time after his death, may claim their ownership of the Masjid, and
this may lead to dispute and harm.

(Part No. 5; Page No. 289)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21653

Q 1: If a Masjid (mosque) is built with a height less than the height of the multi-floor
buildings surrounding it; is this forbidden by Shari'ah (Islamic Law) or not?

A: There is nothing wrong if the buildings surrounding the Masjid are higher than its level; as there
is no evidence that forbids such a matter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15218

Q 1: My father (may Allah be Merciful to him) died in 1374 A.H. He left behind an estate
including a house, courtyard made of clay. In the courtyard, there is a room with total
area (3x3 m) specialized for Salah (Prayers), so it is like a Masjid without a mihrab. Since
the house got old and is no longer available for residence, it was deserted. The village
where I live has a Masjid Jami 1 (a large mosque where Jumu'ah [Friday] Prayers are held)
since the age of my father (may Allah be Merciful with him). The building of this Masjid
has been renewed and we observe Salahs therein. I would like to benefit from the area
of the house and its clay courtyard which I mentioned.

(Part No. 5; Page No. 290)

As the room was specialized for Salah since the lifetime of my father it has been kept in
good condition, I would like you to give me your legal opinion concerning the right thing
to do with it:

should I value its price then spend the money on Al-Masjid Al-JamP in the village?
knowing that it is included in my private properties, or should I keep it as it is?

A : The ruling on this room is the same as that of the rest of the house and it does not come under
the same ruling as the Masjid. Actually, it is included in the estate.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The second and fourth questions of Fatwa no. 16843

Q 2: There are some Muslims who do not observe Jumu'ah (Friday) Prayer, the two l Eid
Prayers and Tarawih (special supererogatory night Prayer in Ramadan) in this Masjid
(mosque), but they go to another Masjids. They do so because the two Imams (those
who lead congregational Prayer) leading Salah in these Masjids are not knowledgeable in
the Prophetic Hadiths and they do not memorize the Book of Allah. They work as
teachers in the Arabic school for the Arabs and Turkish language for Turkish people. So,
are those who abandon this Masjid and go to another one sinful?

A: It is preferable for a Muslim to observe Salah behind an Irnarn who can perform it perfectly and
proper ly, whether he is the Imam of the neighboring Masjid or another one, provided that nothing
bad results from going to the Masjid which is distant from his house.

(Part No. 5; Page No. 291)

As the Imam of the neighboring Masjid or his people may feel embarrassed because he abandoned
them and went to other people.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Q 4: There are two rooms in our Masjid (mosque); a small room where we observe Salah
(Prayer) if we are few in number, and the other room is a bigger one and we use it to
observe Salah if we are many. Each room has a Mihrab and a wooden panel. Some people
said that this is not permissible. What is the ruling in this regard?

A: If putting a wooden panel in the Mihrab in a Masjid is intended for a good purpose such as putting
the Mus-hafs (Qur J an-books) and the books on it, or it is in the form of a closet for keeping the
special things of the Masjid, or it is used to indicate the Qiblah (direction faced for Prayer towards the
Ka'bah) or the Mihrab, this will be permissible. If it is intended for a bad reason such as believing in it
and wiping themselves against it to seek blessing, it will not be permissible and it must be removed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19472

Q 4: Which supplication should a person say upon entering and leaving the Masjid

(mosque)?

A: When a Muslim enters a Masjid; they should put forward their right foot and say, "Bismillah was-
salatu was-salarn 'ala Rasulillah. A'udhu bi-lahil 'azirn wa bi-wajhihil karirn wa sultanihil qadirn rnin
al-shaytan il-rajirn. Allahurna iftah li abwab rahrnatika

(Part No. 5; Page No. 292)

(In the Name of Allah, and peace and blessings be upon the Messenger of Allah. I seek refuge in
Allah j the Almighty, and in His Noble Face and His Eternal Power from the accursed Satan. O Allah!
Open to me the Gates of Your Mercy). " Upon leaving the Masjid, they should put forward their left
foot and say, u Bismillah was-salatu was-salam l ala Rasulillah. Allahurna ini as'aluka min fadlika.
Allahurna 'adhni min al-shaytan il-rajim. (0 Allah, I ask You of Your Bounty. 0 Allah! Protect me from
the accursed Satan). "

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20585

Q: Your Eminence, my father and I built a Masjid (mosque) near my house about fifteen
years ago; as we live together alone in the area. After some time, a neighbor of mine
built a house then he built a Masjid bigger than mine. It is built of concrete and it
occupies a large area and lies on a line. Upon finishing the construction of this Masjid, we
offered congregational Salah (prayer) together. But I have doubt concerning my Masjid
where I previously used to offer Salah, so I asked Shaykh Sa*d Al-Hijri about it and he
said, "You should not abandon your old Masjid and you should offer Salah therein until
you ask the opinion of Sahykh l Abdul- l Aziz. Therefore, I would like you to tell me: should I
offer salah in the old Masjid or with my neighbor in the new one? If your legal opinion is
that I should offer congregational Prayer in the Masjid of my neighbor, what about

(Part No. 5; Page No. 293)

my old Masjid; should I keep it in case I may need it or should I demolish it? May Allah
protect you!

A: All of you should offer Salah in the same Masjid; because Islam calls for gathering and forbids
separation. Regarding your old Masjid which you substituted with the new one, you should refer to
the Ministry of Islamic Affairs, Endowments, Daw'ah, and Guidance because it is specialized in such
matters.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, is family and
Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 294)

Qiblah

Fatwa no. 16003

Q: I am a Muslim young man and I have been living in the Netherlands for a year. Now, I
reside in an area where there is no Masjid (mosque) at all, so I offer Salah (Prayer) at
home. I do not know whether the Qiblah (direction faced for Prayer towards the Kabbah)
is right or not, what should I do? It should be known that I can not find a job in any other
city.

A: Facing the Qiblah direction is one of the conditions of the validity of Salah for those who are far
from it (Qiblah). SOj you should ask the Islamic centers about it or use a compass or any other
means that could determine the Qiblah direction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17279

Q: What is the ruling on a person who arrived at a country (other than his own country)
and offered Salah (Prayer) without facing the right Qihlah (direction faced for Prayer
towards the Ka'bah) unintentionally, though he knows the Qiblah direction? Then he
remembered what he did after the due time of the Salah he offered had passed.

A: Whoever offers Salah in a direction other than towards the Qiblah due to negligence, as they
neither asked nor searched for the indicators of the Qiblah direction, should repeat the Salah.

(Part No. 5; Page No. 295)

Facing the direction of the Qiblah is one of the conditions of the validity of Salah, so far as it is in
one's power. Therefore, whoever forgetfully offers Salah in a direction other than towards the right
Qiblah, should repeat the Salah due to violating one of the conditions of its validity.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17900

Q 2: What is the ruling on turning away slightly from the Qihlah (direction faced for
Prayer towards the Ka l bah) outside Makkah, to avoid pillars affecting the straightness of
the row for congregational Salah (Prayer)?

A: It is obligatory on those performing Salah, who cannot see the Ka'bah, to face the direction of the
Ka'bah. Turning slightly away from the Qiblah does not matter. However, it is Makruh (reprehensible)
to stand between pillars for salah if they interrupt the rows, except in the situation when the Masjid
(mosque) is small and there are many worshippers performing Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20873

Q: Is the Hadith that states: "Whatever is between east and west is Qiblah (direction faced for
Prayer towards the Ka'bah)," just related to the East or it is a generally applicable Hadith?
For example, we in Algeria can perform Salah (Prayer) from

(Part No. 5; Page No. 296)

the east to the west, according to a shaykh in one of the learning circles. This shaykh is
a student of knowledge, not having reached the level of a scholar yet. I heard others
who are better than him saying the opposite; that this is a matter related to 'Ibadah
(worship) and the basic rule is that all acts of Ibadah are Tawqifiy (bound by a religious
text and not amenable to personal opinion). Please advise us and may Allah protect you!

A: The Hadith you mentioned concerns the people of Madinah and residents of places lying in its
direction, either to the north or south of the Ka'bah. Qiyas (analogy) is to be made in relation to other
directions. So, the Qiblah for the people to the east and the west lies between the north and the
south. This is by way of making things easy for the Muslims, because facing the exact direction of the
Ka'bah for those who can not see it will be difficult. Allah (Exalted be He) says: (so turn your face in

the direction of Al-Masjid-al-Hararn (atMakkah). And wheresoever you people are, turn your faces
(in prayer) in that direction. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 297)

Intention

The first question of Fatwa no. 18184

Q 1: Is it permissible to make the intention for Salah (Prayer) in a language other than
Arabic?

A: The place of intention is the heart so it is not required to say it in words, whether in Arabic or
any other language. In fact., expressing it in words is Bid'ah (innovation in religion). As for the
recitation of Qur J an and the prescribed Adhkar (invocations) during Salah (Prayer), it is obligatory for
thern to be recited in Arabic, and it not valid in any other language. So, those who do not know thern
in Arabic must learn thern.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The third question of Fatwa no. 18371

Q 3: I pronounced Takhirat-ul-Ihram (saying: "Allahu Akhar [Allah is the Greatest]" upon
starting Prayer) and then started the Salah (Prayer) with the intention of it being an
obligatory Salah. I then remembered that I had not yet performed the two Sunnah
(supererogatory) Rak'ahs (units of Prayer). Is it permissible for me to change my
intention from obligatory to supererogatory Salah without ending the Salah I am
performing? May Allah bless you and grant you all goodness!

A: It is permissible for a Muslim who started to perform an obligatory Salah to change it to
supererogatory Salah for a sound reason. For example, if someone started to perform Salah alone
and then a group of people came and he wanted to perform Salah in congregation with them or for
another similar valid reason, such as

(Part No. 5; Page No. 298)

the questioner mentioned, concerning changing the intention from obligatory Salah to Sunnah
Qabliyyah (supererogatory Prayer performed before an obligatory Prayer on a regular basis),
provided that there is enough time [to offer the obligatory Salah in its due time, trans].

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18444

Q 3: Is the phrase: "I seek refuge with Allah from the accursed Satan," said at the
beginning of the Salah (Prayer), suffices to express the set intention?

A: the place of intention is the heart, and it is a condition for the validity of Ibadah (worship). The
Prophet (peace be upon hirn) said, "Actions are only according to intentions, and every person shall

have but that which they intended/' Therefore, Istradhah (seeking refuge with Allah from Satan)

does not suffice instead of intention. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The sixth question of Fatwa no. 20308

Q 6: In preparation to offer the obligatory Salah (Prayer) before pronouncing Takbir
(saying: "Allahu Akbar [Allah is the Greatest]"), we say: "0 Allah! I make the intention to
offer the four Rak ^ahs (units of Prayer) of Zhuhr (Noon) Prayer facing the direction of
the Ka x bah, the Sacred House of Allah and following the faith of Ibrahim (Abraham) and
Muhammad, Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and I am
not a Mushrik (one who associates others with Allah in His Divinity or worship)." What is
the ruling on this?

(Part No. 5; Page No. 299)

A: Intention is an act of "Ibadah (worship) and acts of "Ibadah are Tawqifiy (bound by a Islamic text
and not amenable to personal opinion). The intention is to be in the heart and pronouncing it is a sort
of Bid "ah (innovation in religion). Neither the Messenger of Allah (peace be upon him) nor his
successors and Companions pronounced it ever. It has been confirmed in the Two Sahih (authentic)
Books of Hadith (i.e. Al-Bukhari and Muslim) and other books that "The Prophet (peace be upon him)

said to the Bedouin who offered Salah incorrectly, 'When you stand to offer Salah, pronounce Takbir
and then recite whatever Ayahs (verses) you can from the Qur'an.'" In the Sunan (Hadith

compilations classified by jurisprudential themes), it was narrated that the Prophet (peace be upon
him) said, "The key to Salah is Taharah (ritual purification); its beginning is Takbir and its end is

Taslim (salutation of peace ending the Prayer)." It is related in Sahih Muslim on the authority of

"Aisha (may Allah be pleased with her) that "The Prophet (peace be upon him) used to commence

prayer saying, 'Allahu Akbar (Allah is the Greatest)' and recite Surah A l-Fatihah." It has been

authentically reported in Hadith Mutawatirah (Hadith reported by a significant number of narrators
throughout the chain of narration, whose agreement upon error is impossible) and in the consensus
of all Muslims that the Prophet (peace be upon him) and the Companions used to begin the Salah
with Takbir. It has never been reported that the Prophet (peace be upon him) pronounced the
intention. Anyone who alleges the permissibility of pronouncing it must be reproved. The Prophet
(peace be upon him) said, ("Anyone who does something that we have not ordered (in worship) it

will be rejected." In another narration, "Anyone who does something in this matter of ours (the

religion) that is not from it, it will be rejected.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18884

Q 3: Upon standing to perform the Salah (Prayer), I usually inaudibly express my
intention to offer such and such Salah in congregation, pronounce Takbir (saying: "Allahu
Akbar [Allah is the Greatest]") and then say: "Subhanaka

(Part No. 5; Page No. 380)

Allahumma wa bihamdika wa tabaraka ismuka wa ta ala jadduka wa la ilaha ghayruk
(Glorified be You, 0 Allah! And all praise is due to You, Blessed is Your Name and Lofty is
Your Majesty, there is no deity but You)." Afterwards, I recite Surah Al-Fatihah and
other Ayahs (verses) from the Qur'an. Is the intention I make in this manner correct? I
would appreciate your guidance, may Allah bless you!

A: pronouncing the intention is an innovated matter which neither the Prophet (peace be upon him)
nor his Companions (may Allah be pleased with them) did. Therefore, it is not permissible to
pronounce it, for the Prophet (peace be upon him) said, ■ "Anyone who does something in this matter

of ours (the religion) that is not from it, it will be rejected." In another narration, "Anyone who

does something that we have not ordered (in worship) it will be rejected." Indeed, the intention is to

be held in the heart.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17839

Q 1: When Imams (those who lead congregational Prayer) in the Two Sacred Mosques
lead the congregational Prayer, what should he their intention for the people (who follow
them in the Prayer)? Should their intention include the women who offer Salah (Prayer)
behind them? According to Hanafi Madh-hab (school of thought), the intention is
necessary and if the Imam does not include women in his intention, their Salah is deemed
invalid.

A: If what you have mentioned about Hanafi Madh-hab is true, it has no evidence in the Sunnah
(whatever is reported from the Prophet). The Prophet (peace be upon him) used to lead the Muslims
while both men and women were standing behind him. Men used to stand directly behind the Prophet
(peace be upon him), while women stood behind them. The Prophet (peace be upon him) never
mentioned that the intention should include so and so. Indeed, the guidance of Muhammad (peace be
upon him) is the best guidance.

(Part No. 5; Page No. 301)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 302)

Description of Salah

The first question of Fatwa no. 16062

Q 1: A person entered the Masjid (mosque) to offer x Isha" (Night) Prayer. He offered five
Rak ^ahs (units of Prayer), so some Muslim brothers asked him why had he done so. His
response was that he had not offered Maghrib (Sunset) Prayer, so he offered Magrib
Prayer (which is three Rak^ahs) and its two supererogatory Rak^ahs together with the
same Taslim (salutation of peace ending the Prayer), following the example of Abu Al-
Darda 1 , the great Companion (may Allah be pleased with him). Is this permissible?

A: It is obligatory upon whomever offers the Maghrib Prayer and its supererogatory Salah (prayer)
as five Rak "ahs with one Taslirn to offer the Magrib again as three Rak"ahs separately from its
supererogatory Salah. Offering both of them with one Taslim is not permissible. Obligatory Salah and
supererogatory Salah should be offered separately by concluding the obligatory Salah with Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 18573

Q 3: Sometimes an Imam (the one who leads congregational Prayer) upon starting Salah
(prayer) says: "Ya Allahu Akbar (0 Allah! the Greatest)" instead of "Allahu Akbar (Allah
is the Greatest)". What is the ruling on his Salah, as he has been warned against this?

A: If anyone says Takbirat-ul-Ihrarn (upon starting Prayer) as "Ya allahu akbar", this person's Salah
and the Salah of those who follow will be Batil (null and void). They must repeat the Salah, because
this phrase takes the form of an appeal. If he says Takbir as "Ya Allahu Akbar"

(Part No. 5; Page No. 303)

in the intervals between parts of Salah, his Salah will be deemed sound. He should make up for this
mistake by offering Sujud-ul-Sahw (Prostration of Forgetfolness) if it was done out of forgetfulness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 19552

Q: What is the ruling on someone uttering Takbirat-ul-Ihram (saying: "Allahu Akbar
[Allah is the Greatest]" upon starting Prayer) before the Imam (the one who leads
congregational Prayer)? Would their Salah (Prayer) be correct in such a case or not?
What is the legal evidence on this?

A: If the Ma'rnum (a person being led by an Irnarn in Prayer) utters Takbirat-ul-Ihrarn before the
Imam, their Salah is not correct. This opinion is based on the Hadith in which the Prophet (peace be
upon hirn) said: < u The Irnarn is appointed to be followed, so when he says the Takbir (saying: "Allahu

Akbar [Allah is the Greatest]"), you should say it; and do not say the Takbir until he has said it."

However, if the Ma'murn realizes it and repeats Takbirat-ul-Ihrarn after the Irnarn says it, their Salah
will be correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 19049

Q 2: Which is the closest opinion to the Sunnah of the Prophet Muhammad (peace be
upon him) regarding raising the hands and pronouncing "Amen" loudly during Salah
(Prayer)? Is it that of the scholars of Hadith or that of Al-Hanafiyyah (supporters of the
school of Abu Hanifah)?

(Part No. 5; Page No. 304)

The scholars of Hadith confirm raising the hands and pronouncing "Amen" loudly after
the Imam in Salah whereas Al-Hanafiyyah do not have that.

A: raising the hands in Salah is authentically reported from the Messenger of Allah (peace be upon
hirn) and it should be done in four positions only: Upon saying Takbirat-ul-Ihrarn (saying: "Allahu
Akbar [Allah is the Greatest]" upon starting Prayer), upon Ruku' (bowing), upon raising from Ruku'
and upon standing from the first Tashahhud (a recitation in the sitting position in the second unit of
Prayer) to offer the third Rak'ah (unit of Prayer). So, a Muslim should act upon this Sunnah, following
the example of the Prophet (peace be upon him) even if this disagrees with the juristic school which
they support. A Muslim is enjoined to follow the Messenger of Allah (peace be upon him) and take
him as their ideal. The Prophet (peace be upon him) said: 'Offer Salah (Prayer) the way you have

seen me offering Salah." If an Imam stated an opinion that contradicts the Sunnah of the Prophet

(peace be upon him), he may be excused if the Hadith that elaborates on such an issue has not
reached him. However, if one knows this Sunnah of the Messenger of Allah (peace be upon him), he
must act according to it and must not neglect it, because whatever is stated in the Qur J an and the
Sunnah is the criterion. With regard to saying u Amen JJ in Jahri salah (Prayer recited out loud) after
reciting (what means): not (the way) of those who earned Your Anger (i.e. those who knew the

Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow the Truth out
of ignorance and error). , it was related by Al-Bukhari and Muslim on the authority of Abu Hurayrah

(may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Say,

'Amen', when the Imam says, 'Amen J , for if anyone's utterance of 'Amen J coincides with that of the
angels, they will be forgiven their past sins." Moreover, it is narrated by Abu Dawud in his Sunan

(Hadith compilations classified by jurisprudential themes) and Al-Tirrnidhy in his book Al-Jami' Al-
Sahih on the authority of Wa J il ibn Hujr (may Allah be pleased

(Part No. 5; Page No. 305)

with him) Whenever the Messenger of Allah (peace be upon him) said: nor of those who went

astray.) he used to say "Amen" raising his voice with it. Having that Al-Hanafiyyah do not say

"Amen" loudly in Jahri Salah, their opinion is of no value for the preceding Hadiths which represent
evidence against them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 14724

Q 1: I lead people in Salah (Prayer). Sometimes, I raise my hands before and after making
Ruku* (bowing). One day, a well-known knowledgeable Shaykh offered Salah behind me.
After Salah, he went to my father and said to him, "Your son does not follow your Madh-
hab (School of Jurisprudence). 11 1 asked my father about his Madh-hab, he said that he is
a follower of the Hanafy school that dos not advocate raising hands after making Ruku\

[Mow, what is the ruling on my Salah? Am I obliged to follow this Madh-hab or any of the
four well-known Madh-habs (Hanafy, Maliky, ShafTy, and Hanbaly)?

A: raising one's hands upon pronouncing Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the
Greatest]" upon starting Prayer) and saying Allahu Akbar on performing ruku 1 and on rising from it
are of the Sunan (supererogatory acts of worship following the example of the Prophet) of Salah. It
is authentically reported that the Messenger of Allah (peace be upon him) did so, as it was narrated
by Al-Zuhry on the authority of Salim that his father said: U I saw the Messenger of Allah (peace be

upon him) raising his hands opposite his shoulders upon the beginning of Salah and before making
Ruku' and after

(Part No. 5; Page No. 306)

lifting his head from Ruku\ But he (peace be upon him) did not raise them on making Sujud
(prostration). " (Reported by Al-Bukhari) l Aly ibn Al-Madiny said: "Muslims should raise their hands

on the grounds of this Hadith."

On the authority of Muhammad ibn 'Arnr ibn 7\ta J : He said: I heard Abu Humayd Al-Sa'idy, while

being in the company of ten of the Companions of the Messenger of Allah (peace be upon him)
including Abu Qatadah, saying: "I know best the way the Messenger of Allah (peace be upon him)
used to offer Salah. They said: "Show us." He said: "The Messenger of Allah (peace be upon him)
used to raise his hands opposite his shoulders upon the beginning of Salah. Then he says Allahu
Akbar until every bone is settled in its position. Then, he recites the Qur'an. Then he says Allahu
Akbar and raises his hands opposite his shoulders. Then he makes Ruku' putting his palms on his
knees holding his head erect without raising or lowering his head too much. Then, he raises his head
and says: "Samfa-l-lahu liman hamidah" (Allah listens to those who praise Him). Then, he raises his
hands opposite his shoulders. After that they said: "You are right. This is how the Prophet offered
Salah.) (Reported by Abu Dawud and Al-Tirrnidhy) He classed the Hadith as Hasan (good ) and Sahih

(authentic). Your Salah is valid whether you raised your hands or not, as raising the hands is a
Sunnah (supererogatory act of worship following the example of the Prophet). A Muslim should
follow what was authentically reported from the Messenger of Allah (peace be upon him) whether it
is in accordance with his Madh-hab or not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

(Part No. 5; Page No. 307)

The first question of Fatwa no. 16099

Q 1:1 see some people putting their right hands over their left hands while offering Salah
(Prayer); why and what is the supporting evidence on this?

A: placing the right hand over the left on the chest while standing during Salah is an authentic
Sunnah (supererogatory act of worship following the example of the Prophet): Wa J il ibn Hujr said

that he saw the Prophet (peace be upon him) raising his hands when starting Salah and made Takbir
(saying: "Allahu Akbar [Allah is the Greatest]"). Then, he (the Prophet) wrapped his cloak around
himself and placed his right hand over his left hand. (Reported by Al-Nasay Ibn Habban and Ibn

Khuzaymah) The Hadith is supported by the Hadith narrated on the authority of Qabisah ibn Halb Al-
Ta J iy from his father and reported by Al-Imam Ahmad in his Musnad through a Hasan (good) Sanad
(chain of narrators).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 17669

Q 2: There is a Masjid (mosque) that does not permit whoever places the right hand over
the left when standing in Salah (Prayer) to offer Salah in it. Is it permissible, due to this,
to leave this Masjid and offer Salah at home? Guide me, may Allah guide you!

A: placing the right hand over the left on the chest during Salah when standing is a Sunnah
(supererogatory act of worship following the example of the Prophet) that can be left and Salah is
valid without it. It is not permissible for you to break away from the congregational Salah for this
reason.

(Part No. 5; Page No. 308)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 17529

Q 1: Is it permissible for the Imam (the one who leads congregational Prayer) to
supplicate for themselves in the obligatory Prayer, while leading the Salah (Prayer) in
Sujud (prostration) and while sitting to say Taslim (salutation of peace ending the
Prayer)?

A: It is permissible for the Imam and Ma'mums (persons being led by an Imam in Prayer) to
supplicate for themselves in the singular mode, such as by saying: O My Lord! Forgive me; have
mercy upon me; guide me; grant me health; support me; and grant me sustenance. The Prophet

(peace be upon him) taught Abu Bakr Al-Siddiq (may Allah be pleased with him) to say in his Salah:
"Allahuma ini zhalarntu nafei zhulman kathiran wa la yaghfir al-dhunuba ila anta faghfir li rnaghfiratan
min 'indika warhamni inaka anta Al-Ghafur Al-Rahim [0 Allah! I have done many injustices to myself
(by committing many sins), and no one forgives sins except You. Grant me forgiveness from You and
have mercy on me, for You are the Oft-Forgiving, the Most Merciful].") <The Prophet (peace be upon

him) advised Mu'adh (may Allah be pleased with him) to say after finishing every Salah: "Allahurna
a' ini a la dhikrika, wa shukrika, wa husni ibadatika [0 Allah! Help me remember You, thank You and
worship You in the best manner]/' The Prophet (peace be upon him) used to say while in Sujud:

"Allahuma ighfir li dhanbi kullahu, diqahu wa jilahu, wa awalahu wa akhirahu, wa 'alaniyatahu wa

sirrahu [O Allah forgive me all my sin, small and great, first and last, open and secret].")

But if the Imam is supplicating out loud for themselves and for others in Qunut (supplication recited
while standing after bowing in the last unit of Prayer), or while invoking Allah during Friday Khutbah
(sermon), they should not supplicate to Allah for themselves only while ignoring the others. Rather,
they should supplicate in the plural mode for everybody. Imam Al-Tirimidhy related on the authority of
Thawban (may Allah be pleased with him) that the Prophet (peace be upon him) said: "It is not

lawful for a person to look into the inside of a person's house until he seeks permission; if he looks,
he has let himself in (without permission).

(Part No. 5; Page No. 309)

Nor leads people in Salah (Prayer) and make a supplication to Allah specifically for himself, without
(including) them; if he does so, he has betrayed them. Nor stand for Salah while suppressing an urge
to urinate/defecate."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 17453

Q 1: If a person offers a Jahri Salah (Prayer recited out loud) individually, should they
say, "amen" loudly or not?

A: If one is performing Jahri Salah, it is preferable for therm to say, "Arnen" loudly. However, it is
permissible to say it silently.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth and fifth questions of Fatwa no. 18722

Q 4: There is an Imam who recites the Saying of Allah (Exalted be He):

(Part No. 5; Page No. 310)

and say: "My Lord! Bestow on thern Your Mercy as they did bring rne up when I was young." in the

Jahri Salah (Prayer recited out loud) then says: "My Lord! Bestow on them Your Mercy
as they did bring me up when I was young." And when he recites: Say (0 Muharnrnad ,_sJL<?

;oJL_^3 (uJLc olil): "He is Allah, (the) One. he says: "He is Allah, the One," then continues

reciting, what is the ruling on this deed?

A: If he does so in obligatory Salah (Prayer), then it is Sunnah to abandon this deed; because, as far
as we know, it is not authentically reported from the Prophet (peace be upon hirn) that he did so. But
if the reciter does so in a supererogatory Salah such as Tahajjud (optional late night Prayer), it is
desirable for hirn that when he recites an Ayah (Qur J anic Verse) about Mercy to ask Allah for Mercy
and when he recites an Ayah about torture, to ask Allah to protect hirn from torture and when he
recites an Ayah about Tasbih (glorification of Allah) to do Tasbih (saying: "Subhan Allah [Glory be to
Allah]"). Because it is related by Muslim in (Sahih Muslim) That Hudhayfah (may Allah be pleased

with him) offered Salah with the Prophet (peace be upon him) one night then described the recitation
of the Prophet (peace be upon him) saying he used to recite leisurely and if he recited an Ayah which
mentioned Tasbih (glorification of Allah), he would glorify Allah; if he recited an Ayah which
mentioned begging, he would beg from Him; if he recited an Ayah which mentioned seeking refuge
with Allah, he would seek refuge with Him. As for the deed of some Imams who, on reciting: (Say

(O Muhammad pJ^jy oJLt ofll ,_?,JL^): "He is Allah, (the) One. they say: 'He is Allah, the One," it is

not permissible. In fact, it is Tasbih that is permissible in Nafilah (supererogatory) Prayer as we
mentioned before.

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Q 5: Is it obligatory for a person who is offering Salah (prayer) to say istPadhah
("A l udhu-Billahi mina Al-Shaytan-ir-Rajim [i seek refuge with Allah from the accursed
Satan]") and Basmalah ("Bismillah Al-Rahman, Al-Rahim [in the Name of Allah, the Most
Gracious, the Most Merciful]") in each Rak'ah before Surah Al-Fatihah and the following
Surah or should he mention Isti'adhah and Basmalah only in the first Rak'ah?

A: It is a Sunnah (supererogatory act of worship following the example of the Prophet) to recite
Isti'adhah in the first Rak'ah before reciting Al-Fatihah. It should not be repeated in each Rak'ah
because there is no pause between the two recitations (recitation of the first Rak'ah and recitation of
the second Rak'ah), but they are only intervened by Dhikr (Remembrance of Allah) which is the same
as one recitation when intervened by praising Allah,

(Part No. 5; Page No. 311)

glorification, Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]") or invoking peace and
blessings upon the Prophet (peace be upon him) and suchlike.

As for Basmalah, it is prescribed to recite it in each Rak'ah before reciting of Al-Fatihah and before
reciting each Surah, except Surah Bara'ah (Al-Tawbah). However, it should not be said loudly in Jahri
Salah (Prayer pronounced out loud) as indicated by the authentic Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 5; Page No. 312)

DiTa'-ul-Istiftah (opening supplication when starting the Prayer), Isti'adhah (seeking
refuge with Allah from Satan), Basmalah (saying, "Bismillah Al-Rahman, Al-Rahim [In the

Name of Allah, the Most Gracious, the Most Merciful]")

The fifth question of Fatwa no. 15455

Q5: If I catch up to the Imam in a Jahri Salah (Prayer recited out loud) while he is reciting
the Surah to be recited after Fatihah, do I have to recite Du l a J -ul-Istiftah (opening
supplication when starting the Prayer) then Surah Al-Fatihah or do I have to recite
Du l a J -ul-Istiftah only? Also, if I catch up to the Salah while the imam is in the pose of
Ruku 1 (bowing), do I have to recite Du l a J -ul-Istiftah and Al-Fatihah or the supplication of
Ruku 1 ? Also, what should I do in a Sirri Salah (Prayer with subvocal recitation)? I hope
you will explain this to me; May Allah protect you.

A: du'a J -ul-Istiftah is a Sunnah (supererogatory act of worship following the example of the Prophet) ,
but if you fear to miss reciting Al-Fatihah before moving to the Ruku\ then recite Al-Fatihah and leave
Du'a J -ul-Istiftah. If you fear missing the Ruku\ you do not have to recite Du'a J -ul-Istiftah nor Al-
Fatihah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

The third and fifth questions of Fatwa no. 14240

Q 3,5: Is it obligatory to recite a Surah (Qur J anic chapter) after Al-Fatihah or it is
sufficient to recite Al-Fatihah only in Salah Al-Nafilah (Supererogatory Prayer)? Is it
obligatory to say Du l a J -ul-Istiftah (opening supplication when starting the Prayer) in
Salah Al-Nafilah and if it is required,

(Part No. 5; Page No. 313)

is it obligatory to say it again in the Fard Salah (obligatory Prayer)? It should be noted
that I offer Salah Al-Nafilah immediately before or after Salah Al-Fard.

A 3-5: It is an act of Sunnah to offer Du'a J -ul-Istiftah after saying Takbirat-ul-Ihararn ("Allahu Akbar
[Allah is the Greatest]" upon starting Prayer) in Salah Al-Nafilah and Salah Al-Fard. Likewise, it is an
act of Sunnah to recite a Surah or some verses of the Qur'an after Al-Fatihah in Salah Al-Nafilah. If a
person abandons any of this, they do not have to make up for it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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irman

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The second question of Fatwa no. 19383

Q 2: Should Du l a J -ul-Istiftah (opening supplication when starting the Prayer) be made in
every two Rak'ahs (units of Prayer) of the Nafilah (supererogatory prayer) such as
Tarawih (special supererogatory night Prayer in Ramadan) or is it sufficient to say it
once at the beginning of praying them?

A: It is not sufficient to offer Du'a J -ul-Istiftah when offering Tarawih in the first Rak'ah only. Du'a J -ul-
Istiftah is prescribed at the beginning of each two Nafilah Rak'ahs just as the Faridah (obligatory
Prayer). The Prophet (peace be upon him) used to say Du'a J -ul-Istiftah when offering Qiyarn-ul-Layl
(standing for optional Prayer at night) which is a Nafilah. The basic ruling is that the Nafilah equals
the Faridah except in cases where there is specific evidence, on account of the generality of the
Prophet's (peace be upon hirn) saying: "Pray as you have seen rne praying. "} The same ruling

applies to all kinds of Nafilah, such as Al-Sunan Al-Rawatib (supererogatory acts that were stressed
and regularly performed by the Prophet), Salat-ul-Duha (supererogatory Prayer after sunrise), etc.

(Part No. 5; Page No. 314)

However, if the Imam (the one who leads congregational Prayer) started reciting the Qur'an out loud
before the Ma'rnurn (a person being led by an Imam in Prayer) says Du'a J -ul-Istiftah, the latter should
listen and should not say Du'a J -ul-Istiftah, based on the general meaning of Allah's Saying: So, when

the Qur J an is recited, listen to it, and be silent that you may receive mercy, [i.e. during the
compulsory congregational prayers when the Imam (of a mosque) is leading the prayer (except Surat
Al-Fatihah), and also when he is delivering the Friday-prayer Khutbah], (Tafsir At-Tabari).> The

Prophet (peace be upon him) also said: u The Imam is appointed to be followed, so do not be at

variance with him; when he says, 'Allahu Akbar [Allah is the Greatest]/ say, 'Allahu Akbar J ... till he
(peace be upon him) said, 'and when he recites (the Qur'an), listen attentively/")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fifth question of Fatwa no. 18426

Q 5: A woman asks about the ruling on offering Salah (Prayer) and forgetting Du l a J -ul-
Istiftah (opening supplication when starting the Prayer). Should she repeat the Salah or
is Salah valid without it?

A: Du'a J -ul-Istiftah is a Sunnah (supererogatory act of worship following the example of the Prophet) ,
so the Salah of whoever leaves it out is valid; since they do not abandon a Rukn (Pillar) or a Wajib
(obligatory act).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Member

Deputy Chairman

Chairman

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah ibn

Fawzan

Ghudayyan

Shaykh

Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 315)

The fifth question of Fatwa no. 18591

Q 5: should Du * a '-ul-Istiftah (opening supplication when starting the Prayer) be said in
any salah (prayer) or in the Faridah (obligatory one) only?

A: Du "a'-ul-Istiftah should be said in every Faridah and Nafilah (supererogatory prayer) in the first
Rak "ah (unit of Prayer) before reciting Surah Al-Fatihah. It is reported in the Two Sahih (authentic)
Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Abu Hurayrah (may Allah be pleased
with him) that he said, "When offering Salah, the Messenger of Allah (peace be upon him) used to

keep silent for a short while between Takbirat-ul-Ihram and the recitation of the Qur'an. When I
asked him (about that), he answered, 'I say : O Allah! Separate me from my sins, as You have
separated the East and the West. Purify my heart from sins as You purified the white cloth from
stains. O Allah! Wash away my sins with water, snow, and hail. 1 " Salah here means both the

Faridah and the Nafilah. It has been confirmed from the Prophet (peace be upon him) that "He used

also to say when beginning the Salah: 'Glory be to You and all praise is due to You. Blessed is Your
Name, and exalted is Your Position, and there is no other god but You.'">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 316)

The first question of Fatwa no. 17938

Q 1: What is the ruling on reciting Basmalah (saying, "Bismillah Al-rahman, Al-rahim [In
the Name of Allah, the Most Gracious, the Most Merciful]") loudly when reciting Surah Al-
Fatihah in Salah (Prayer)?

Is it of Al-SaLT-ul-Mathany (Seven Oft-repeated Verses, Surah Al-Fatihah) or not?

A: According to the soundest opinion, the Basmalah is not part of the Fatihah or any other Surah
(Qur'anic chapter); rather, it is an independent Ayah (Qur J anic verse) and part of an Ayah in Surah
Al-Natnl in Allah's Saying: "Verily it is from Sulaiman (Solomon), and verily, it (reads): In the Name

of Allah, the Most Gracious, the Most Merciful: It is Mustahab (desirable) to recite it at the beginning

of each Surah save for Surah Bara'ah (At-Tawbah). The Sunnah (whatever is reported from the
Prophet) is to recite the Basmalah silently before the Fatihah. It is reported that the Prophet (peace

be upon him), Abu Bakr and 'Urnar used to begin Salah with U AI-Hamdu lil-lahi Rabbil-'Alaimin (All
praises are for Allah the Lord of the Worlds)." This provides evidence to the fact that they did not

recite the Basmalah loudly. However, if it was an Ayah of the Qur'an, they would have recited it
loudly.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18229

Q: What is the ruling on the Imam (the one who leads congregational Prayer) who says
in Jahri Salah (Prayer recited out loud) "Bism Al-Rahman, Al-Rahim [In the Name of the
Most Gracious, the Most Merciful]" instead of "Bismillah Al-Rahman, Al-Rahim [In the
Name of Allah, the Most Gracious, the Most Merciful]"?

(Part No. 5; Page No. 317)

A: A Muslim should say, "Bismillah Al-Rahman, Al-Rahim" in Salah or elsewhere as it is mentioned in
the Ever-Glorious Qur'an and Prophetic Hadiths. It is wrong to omit the word "Allah" and say "Bism
Al-Rahman, Al-Rahim", for this contradicts what is mentioned in the Qur'an and Sunnah (whatever is
reported from the Prophet). However, the Salah of whoever omits it is valid in sha J a-Allah (if Allah
wills), for the Basmalah (saying, "Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most
Gracious, the Most Merciful]") is an independent Ayah (Qur'anic verse) at the beginning of each
Surah (Qur'anic chapter), except for Surah Bara'ah (At-Tawbah). It is not part of Al-Fatihah or any
other Surah according to the soundest scholarly opinion. However, it is part of an Ayah in Surah Al-
Naml.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth and the seventh questions of Fatwa no. 21139

Q 6: Is this form of Du l a J -ul-Istiftah (opening supplication when starting the Prayer)
authentic or not: "Allahu Akbar Kabiran" (Allah is the Greatest) thrice. "Al-Hanidulilah
Kathiran" (All Praise is due to Allah in abundance) thrice. "Subhan Allah Bukratan wa
Asila" (Glorified be Allah in the morning and in the evening) thrice or is it sufficient to say
each one of them one time? Should we say after this Du l a J : I seek refuge with Allah from
the devil, from his his evil insinuation, his puffing up, and his pride or not?

A: It was authentically reported that one of du'a J -ul-Istiftah is the following: "Allahu Akbar Kabiran

(Part No. 5; Page No. 318)

wa al-Harndulilah Kathiran, wa Subhan Allah Bukratan wa Asila." (Allah is the Greatest All Praise is
due to Allah in abundance. Glorified be Allah in the morning and the evening). It should be said only
once without repetition. Then one who performs Salah should begin recitation, say Istradhah,
Basmalah and then Al-Fatihah.

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Salih Al-Fawzan

"Abdullah ibn Ghudayyan

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Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 7: What is the ruling on the person who knows that he should recite Du l a f -ul-Istiftah
(opening supplication when starting the Prayer) at the start of Salah (Prayer) but does
not recite it because he cannot memorize it due to forgetting much? If he remembers it,
he recites it, but when he forgets, he starts Salah with reciting Al-Fatihah after Takbirat-
ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer). He does
not recite it out of negligence, but out of forgetfulness and bad memory. Is his Salah
valid without the recitation of DiTa'-ul-Istiftah (opening supplication when starting the
Prayer)? Also, what is the ruling on a person who recites the first Tashahhud (a
recitation in the sitting position in the second unit of Prayer) but with a little difference
from the same description reported from the Prophet (peace be upon him)? Is this valid?
As for invoking Allah's blessings upon the Prophet (peace be upon him) after Tashahhud,
is it permissible to recite a shortened form of it, that is, "O Allah send your peace and
blessings upon Muhammad" which is different from the formula of the invocations the
Prophet (peace be upon him) used to teach his Sahabah (Companions of the Prophet)?

As for the sitting between the two times of prostration, is it permissible to recite any
invocation instead of the authentically reported invocations to be recited in sitting?
What is the ruling on a person who extends his two feet and sits on them in Salah
without making Iftirash (placing the left foot to the side and sitting on it between the
two prostrations, keeping the right foot vertical) when he should nor Tawarruk (placing
the left foot under the right leg and sitting on the posterior during the last Tashahhud)
when he should because he cannot make Iftirash

(Part No. 5; Page No. 319)

or Tawarruk?

A: First: Every Muslim has to learn the matters that are essential for a valid Salah such as the pillars
of Salah, its obligatory acts, and conditions of Salah. It is desirable for a Muslim to learn the rest of
the desirable supplementary matters in Salah such as Du'a J -ul-Istiftah (opening supplication when
starting the Prayer) based on the Saying of the Prophet (peace be upon him): Tray as you have

seen me praying."} (Related by Al-Bukhari) But whoever cannot learn some supplications of Salah

(Prayer) due to old age or illiteracy, his Salah is valid because of the Saying of Allah (Exalted be He):
Allah burdens not a person beyond his scope, and the Saying of Allah (Glorified be He): So keep

your duty to Allah and fear Him as much as you can and the Saying of the Prophet (peace be upon

him) : < u When I command you to do anything, do of it as much as you can." But a Muslim has to do

his best with regards to observing the obligatory matters in Salah and repeat them until he masters
them, even if after a while.

Second : The person offering Salah should adhere to the authentically reported invocations from the
Prophet (peace be upon him) between the two prostrations. He may say: "0 My Lord, forgive me"
and repeat it or say: "O Allah! Forgive me, have mercy on me, correct me, guide me, protect me and
provide for me."

Third: The manner of sitting in salah whether Iftirash or Tawarruk are acts of Sunnah as
authentically reported from the Prophet (peace be upon him).

(Part No. 5; Page No. 320)

If the person performing Salah can not do thern because of a disease or old age or the like, there is
no blame on him and his Salah is valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16903

Q: If a person sneezes while offering salah (Prayer), should they say "Alhamdu lillah [All
praise is due to Allah]"? Also, if a person yawns while offering Salah, do they have to say
Isti adhah (saying: "A^udhu-Billahi mina Al-Shaytan -ir-Rajim [I seek refuge with Allah
from the accursed Satan]")?

A: If a person offering Salah sneezes, they should say, "Alharndu lillah" in a low voice; because there
are authentically reported Hadith from the Prophet (peace be upon him) that indicate the
permissibility of saying so. As for Isti "adhah after yawning, there is no origin for it in the Shari'ah
(Islamic law). However, the person who yawns should hold themselves from yawning as much as
they can, but there is no problem if they say Isti "adhah while yawning in or outside Salah.

Permanent Committee for Scholarly Research and Ifta"

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Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-"/

^ziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: It is recorded in Sahih Muslim on the authority of MJthman ibn Abu Al- l As (may Allah be

pleased with him) came to the Prophet (peace be upon him) and said, "O Messenger! Satan comes
between me and my Salah (Prayer) and my recitation of the Qur J an and confounds me." The
Messenger of Allah (peace be upon him) said, "That is a devil called Khanzab! If you sense him, seek
refuge with Allah from him and spit dryly to your left three times/' He CUthman) said, '"So I did and
Allah rid me of hirn."}

(Part No. 5; Page No. 321)

My question now is: how can I seek refuge with Allah from the cursed Satan and spit
dryly to my left thrice during Salah? Should I turn and spit dryly and seek refuge with
Him during Salah, although I know that moving the head right and left is one of the things
which are reprehensible during Salah? What is the meaning of the Hadith? Could you
kindly explain?

A: The Hadith should be acted upon according to its apparent meaning, as it is reported. Ibn Al-
Qayyim (may Allah be merciful to him) commented on this Hadith in his book "Zad Al-Ma'ad" vol. 3 p.
29 as follows: Among that - its benefits - is that when a person seeks refuge with Allah from the
cursed Satan and spits dryly to his left, nothing of that will harm him. This will not interrupt his Salah,
but this leads to its perfection and completion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 322)

Recitation

The eighth question of Fatwa no. 20619

Q 8: Some people say that there is nothing wrong in saying this supplication: "subhan
Allah" (Glory be to Allah), "Al-Hamdu-lillah" (Praise be to Allah), "La-Ilaha Ilia
Allah" (There is no god except Allah) and "Allahu Akbar" (Allah is the Greatest) three
times instead of Al-Fatihah during the last two Raka l ahs of the four-Rak l ah salah (Prayer
consisting of four units) and the third Rak'ah of Maghrib (sunset) Prayer. Is this correct?

A: Reciting Al-Fatihah is one of the pillars of every Rak'ah (unit of Prayer) of Salah (prayer). The
Prophet (peace be upon him) said: TJo Salah (Prayer) for the one who does not recite Fatiha-tul-

Kitab (the Opening of the Book, i.e. Al-Fatihah). JJ Moreover this is substantiated by the deed of the

Prophet (peace be upon him), for he (peace be upon hirn) used to recite it in every Rak'ah.
Therefore, no other supplication can stand for it except for a person who cannot recite or learn it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20196

Q 5: if i doubt that i have read Al-Fatihah, should i repeat it?

A: If you are a Ma'rnurn (a person being led by an Irnarn in Prayer) and you doubt whether you have
recited Al-Fatihah or not you do not have to repeat Salah (Prayer); as the Irnarn (the one who leads
congregational Prayer) recites it on your behalf.

(Part No. 5; Page No. 323)

However , if you are the Irnarn or you offer Salah alone, and you doubt whether you have recited Al-
Fatihah or not, you should recite it if you remember it before Ruku' (bowing). If you remember this
after having performed Ruku' in the Rak'ah (unit of Prayer) in which you doubted whether you recited
Al-Fatihah, you should consider this Rak'ah (unit of Prayer) cancelled and offer another one instead
of it, then continue your Salah and perform Sujud-ul-Sahw (Prostration of Forgetfulness) at the end.
If you remember this close to Taslim (salutation of peace ending the Prayer), you should repeat the
Rak'ah in which you doubted whether you recited Al-Fatihah, and the Rak'ah after it will count in its
place, and then perform Sujud-ul-Sahw and offer Taslim. If you remember this after Taslim, and
there is a long intervening period, you should repeat the whole Salah, due to lengthy interruption,
because reciting Al-Fatihah is one of the pillars of Salah, without which it is considered invalid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17549

Q 3: How can we reconcile between the following two Hadiths: "No Salah (Prayer) for the
one who does not recite Fatiha-tul-Kitab (the Opening of the Book, i.e. Al-Fatihah). JJ and: "Anyone
who catches up with one Rak J ah from Salah has caught up with the Salah. " Is it obligatory to
recite Al-Fatihah in every rak l ah? Could you kindly advise? May Allah protect you!

A: There is no contradiction between the obligation of reciting Surah Al-Fatihah in Salah and the fact
of catching up with the Rak J ah by catching up with Ruku\

(Part No. 5; Page No. 324)

In this case, Fatihah will not be obligatory for the latecomer because the position where it should be
recited is missed, that isQiyam (standing) which is a Rukn (essential element) in each Rak'ah for
both the Imam (the one who leads congregational Prayer) and the Munfarid (one praying one). It is
also an obligation on the Ma'mum (a person being led by an Imam in Prayer) but it is removed if they
forget, or do not know its ruling, or do not catch up the recital of Fatihah with the Imam, based on
the Hadith of reported by Al-Bukhari in his Sahih Book on the authority of Abu Bakrah (may Allah be

pleased with him) that he came to the Masjid (mosque) while the Prophet (peace be upon him) was
in the Ruku\ so he knelt down before he could join the row then he stood in the row. Thereupon, the
Prophet (peace be upon him) said to him after Taslim (salutation of peace ending the Prayer), '"May
Allah increase your zeal, but do not repeat it again. " The Prophet (peace be upon him) did not

command Abu Bakrah to make up the Rak'ah, which indicates that the Ma'rnurn is exempted from
reciting Al-Fatihah in such a case. May Allah grant us success! May peace and blessings be upon our
Prophet Muhammad, his family and Companions!

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The third question of Fatwa no. 20133

Q 3: Does making mistakes in recitation of Surah Al-Fatihah nullify Salah (Prayer)? For
example, a person may mispronounce words like "Al-Sirat" (Path) or "An'amta" (You
have bestowed favor).

A: The Lahn (incorrect recitation due to mispronunciation of letters or grammatical mistakes) that
nullifies Salah is the mistake that changes the meaning of the words, such as the mispronunciation of
words like "Al-Sirat" or "An"amta".

(Part No. 5; Page No. 325)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15299

Q: Does it suffice me to recite Qur'an only in my heart in Sirri Salah (Prayer with sub vocal
recitation) without moving my tongue?

A: It is Wajib (obligatory) to move one's tongue and lips when reciting Qur'an in Salah (Prayer).
Reciting only in one's heart without using the organs of speech is insufficient.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

"Abdul-Razzaq

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Shaykh

Fawzan

Ghudayyan

"Afify

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 17626

Q 2: What is the ruling on reciting the Qur'an while offering Jahri Salah (Prayer recited
aloud) behind an Imam (the one who leads congregational Prayer)?

A: It is obligatory upon the Ma'rnurn (a person being led by an Irnarn in Prayer) to recite Al-Fatihah
at the pauses left by the Irnarn in Jahri Salah and also in Sirri Salah (Prayer with subvocal recitation),
because the Prophet (peace be upon him) said: "No Salah (Prayer) for the one who does not recite

Fatiha-tul-Kitab (the Opening of the Book, i.e. Al-Fatihah). JJ If the Irnarn does not pause in Jahri

Salah, the Ma'rnurn has to recite it while the Imam is reciting the Qur J an and then listen to him. The
Prophet (peace be upon him) said: Terhaps you recite behind your Imam?" We (the Companions)

said, u Yes, it is so, O Messenger of Allah. " He (peace be upon him) said, "Do not do that except with
Fatiha-tul-Kitab (i.e. Al-Fatihah); for there is no Salah (prayer) for the one who does not recite it. JJ

However, if the Ma J mum is ignorant of the ruling, forgets to recite it

(Part No. 5; Page No. 326)

or can not recite it because he came while the Imam was offering Ruku 1 (bowing), reciting Al-Fatihah
is overlooked for him because of the Hadith of Abu Bakarah Al-Thaqafy which is recorded in Sahih
(compilation of authentic Hadith) Al-Bukhari.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19923

Q: If the Imam (the one who leads congregational Prayer) recites Surah (Qur J anic
chapter) Al-Fatihah until its end then he starts another long Surah and I recite Surah Al-
Fatihah then another Surah such as Surah Al-Inshiqaq from its very beginning to Allah's
saying: What is the matter with therm, that they believe not? And when the Qur J an is recited to

therm, they fall not prostrate, while the Imam is still doing his recitation; what do I have to

do? Do I have to make Sujud-ul-Tilawah (Prostration of Recitation) then stand up again
or do I have to wait for the Imam until he makes Sujud?

A: In the Jahri Salah (Prayer recited out loud), the Ma'rmurm (the people being led by an Irmarm in
Prayer) only have to recite Surah Al-Fatihah during the pause left by the Irmarm, then they must listen
to the recitation of their Imam. Proof for the foregoing is Allah's saying: So, when the Qur'an is

recited, listen to it, and be silent that you may receive mercy, [i.e. during the compulsory
congregational prayers when the Imam (of a mosque) is leading the prayer (except Surat Al-
Fatihah), and also when he is delivering the Friday-prayer Khutbah], (Tafeir At-Tabari). Regarding

Sirri Salah (Prayer with subvocal recitation), the Ma'rmurm have to recite Al-Fatihah and then what
they can of the Qur'an during the first two Rak'ahs (units of Prayer). In such a case, the Ma'mum
should not make Sujud when they come to an Ayah (Qur'anic verse)

(Part No. 5; Page No. 327)

of Sujud-ul-Tilawah (Prostration of Recitation), this is because no Sujud is to be done by the Ma'rnurri
except following the Imam for the Prophet (peace be upon him) said: "The Imam is appointed to be

followed, so do not be at variance with him. "}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Member

Deputy Chairman

Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20776

Q 2: what is the ruling on a Ma'mum (a person being led by an Imam in Prayer) who
recites Al-Fatihah before the Imam (the one who leads congregational Prayer) recites it
in a Jahri Salah (Prayer recited out loud)? Is this considered precedence to the Imam? Is
Salah considered valid in this case?

A: There is nothing wrong in reciting Al-Fatihah by the Ma J rnurn before the Irnarn. This is not
considered precedence to the Imam, as the Ma J rnurn has to read it as well. However if the Irnarn
pauses for a while after reciting Al-Fatihah, it is better for the Ma'rnurn to recite it during this period
of silence, because the Prophet (peace be upon him) instructed, saying, 'When he (the Irnarn)

recites (the Qur'an), listen attentively." The Prophet (peace be upon hi rn) also said, "Perhaps you

recite behind your Irnarn?" We (the Companions) said, "Yes, it is so, O Messenger of Allah." He
(peace be upon him) said, "Do not do that except with Fatiha-tul-Kitab (the Opening of the Book, i.e.
Al-Fatihah); for there is no Salah (prayer) for the one who does not recite it."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 328)

The second question of Fatwa no. 16386

Q 2: is it Wajib (obligatory) on the imam (the one who leads congregational Prayer) to
pause after reciting Al-Fatihah loudly?

A: The Imam is to pause shortly to catch his breath after reciting Al-Fatihah. However, it is also
permissible for the Irnarn to prolong such a pause so that the Ma'rnurn (a person being led by an
Imam in Prayer) can recite Al-Fatihah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 15065

Q 3: is it Wajib (obligatory) that a person recites a Surah (Qur'anic chapter) or some
Ayahs (Qur J anic verses) after reciting Surah Al-Fatihah in a Sunnah (supererogatory)
Prayer?

A: The Prophet (peace be upon hirn) used to recite Surah Al-Fatihah along with one or more other
Surahs (Qur'anic chapters) in each Rak'ah (unit of Prayer). However, if a Muslim prays a Nafllah
(supererogatory prayer) and recites only Surah al-Fatihah in each Rak'ah, this will be sufficient.
However, it is better and preferable that a Muslim recites Surah Al-Fatihah along with another Surah
or part of it, so as to follow the example of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 5; Page No. 329)

The second question of Fatwa no. 20740

Q 2: Is it permissible for a person who does not speak Arabic but speaks French or
English to offer Salah (Prayer) in these languages or must they perform Salah in Arabic
only?

A: If a Muslim can learn Arabic, they must do so in order to say the Adhkar (recitation, invocations
and Remembrances said at certain times on a regular basis) of Salah such as Qur'an, Takbir (saying:
"Allahu Akbar [Allah is the Greatest]") and supplications. If they can not learn Arabic, they can offer
Salah according to their condition and recite the Adhkar in their own language. As for reciting the
Qur J an, it is overlooked in such a case because they can not recite it in Arabic. Allah (Exalted be He)
says : Allah burdens not a person beyond his scope.) The Qur'an can not be recited in any language

other than Arabic.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 18439

Q 3: Is it permissible to recite the Qur J an during Salah (Prayer) in a language other than
Arabic since Salah in other religions can be offered in different languages?

(Part No. 5; Page No. 330)

A: Reciting the Glorious Qur J an during Salah is an act of worship which Allah (Exalted be He)
enjoined on us. So, it is impermissible to recite the Qur J an during Salah or elsewhere in a language
other than Arabic and if one does so, their Salah is null and void. Islam in this or other respects is a
distinguished entity not ruled by any other religion whatever it may be, let alone the abrogated and
false religions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 15917

Q 1: What does a person have to do when their heart is not attuned to what they read
in the Salah (Prayer)? Do they have to repeat the recitation?

A: The only Wajib (obligatory) recitation without which Salah becomes invalid is the recitation of
Surah Al-Fatihah. All other recitations are justSunnah (supererogatory act of worship following the
example of the Prophet). Accordingly, whoever is not sure whether they have recited Al-Fatihah and
they are still in the Salah; they have to recite it a second time. However, if a person frequently finds
the same doubt; this is tantamount to Waswasah (Insinuating or obsessive thoughts instigated by
Satan), then no attention should be paid to this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 5; Page No. 331)

Fatwa no. 17598

Q: I mistakenly recited the Tashahhud (a recitation in the sitting position in the
second/last unit of Prayer) instead of Surah Al-Fatihah and I did not realize that until
after I had finished performing the Ruku 1 (bowing) in that Rak l ah (unit of Prayer). My
question is: Should I perform the two Sujud (prostrations) of Sujud-ul-Sahw (Prostration
of Forgetfulness), sit to recite the Tashahhud, and then say the Taslim (salutation of
peace ending the Prayer), or go back and recite Al-Fatihah, perform the Ruku* again, and
then conclude the Salah (Prayer)? The latter will confuse me, as well as the Ma'mums
(persons being led by an Imam in Prayer). What should I do if this happens in the future?
Please tell us, and may Allah reward you greatly.

A: If an Imam (the one who leads congregational Prayer) or a Munfarid (one praying alone) forgets
to recite Surah Al-Fatihah and does not remember until after the Ruku\ they are obligated to stand
back again to recite Al-Fatihah and then recite some Ayahs (Qur'anic verses) from the Qur J an, if this
occurs before reciting the first Tashahhud. If it occurs after reciting the first Tashahhud, they should
just recite Al-Fatihah, perform the Ruku\ and complete their Salah, ending with Sujud-ul-Sahw
(Prostration of Forgetfulness). This is because reciting Surah Al-Fatihah is a Rukn (integral/Pillar) of
Salah, and it will not be valid without reciting Al-Fatihah. In the case of a Ma'rnurn (a person being
led by an Imam in Prayer) praying behind an Imam who forgets Al-Fatihah, they should continue with
the Ruku'; they should not stand back to recite Al-Fatihah after rising from the Ruku\ because this is
not obligatory on them as the position where it should be recited has passed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 17227

Q 2: A high school student led his schoolmates in the Tarawih (special supererogatory
night Prayer in Ramadan), but he forgot an Ayah (Qur J anic verse) from one of the
Surahs (Qur J anic chapters).

(Part No. 5; Page No. 332)

However, he did not know about it until after he had finished the Salah (Prayer) and his
friends brought it to his attention. He was confused as to whether he should repeat the
Salah or what to do? Would his Salah be accepted if he did not repeat it? What is the
ruling concerning this matter?

A: When the Irnarn forgets an Ayah from Surah Al-Fatihah, and does not remember until a long time
afterwards, he should repeat the Salah, if it is a Faridah (obligatory Salah). This is because reciting
Al-Fatihah is a Rukn (integral/Pillar) of the Salah. The Prophet (peace be upon him) said: "No Salah

(Prayer) for the one who does not recite Fatiha-tul-Kitab (the Opening of the Book, i.e. Al-Fatihah)."

However, if he remembers it shortly after his Salah, then he can offer another Rak'ah (unit of
Prayer), instead of the Rak'ah in which he forgot to recite an Ayah from Surah Al-Fatihah, then
performs Sujud-ul-Sahw (Prostration of Forgetfulness). If the Ayah forgotten is not from Surah Al-
Fatihah, then his Salah is correct, and neither he nor the Ma'mums (persons being led by an Imam in
Prayer) need to do anything, because reciting more than Surah Al-Fatihah is Mustahab (desirable)
and not Wajib (obligatory).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 13791

Q 1: I am memorizing the Qur J an nowadays. I have memorized thirteen Hizb(s) (a 60th
portion of the Qur J an). I used to recite one eighth of a section of the Qur J an during each
Salah (Prayer) in rak'ahs (units of Salah) in which one is to recite a Surah (chapter of
the Qur J an) or some Ayahs after reciting Al-Fatihah so that I could keep what I
memorized. Is this is permissible?

(Part No. 5; Page No. 333)

A: This matter is open to choice; you can recite the Qur'an during or outside Salah. You may recite it
at times more than others, especially the times when you feel more active.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 14671

Q: What is the ruling on reciting a Surah (Qur J anic chapter) after Al-Fatihah in the first
two Rak l ahs (units of Prayer)? If someone forgets to recite them, can they recite them
instead in the third and fourth Rak'ahs or should they perform Sujud-ul-Sahw
(Prostration of Forgetfulness)?

A: It is legislated in the Sharrah (Islamic law) for the one offering Salah (Prayer) to recite a Surah
after reciting Al-Fatihah in the first two Rak'ahs, as Abu Qatadah (may Allah be pleased with him)
narrated : u The Prophet (peace be upon him) used to recite the Opening of the Book (Al-Fatihah)

followed by another Surah in the first two Rak'ahs of the Zhuhr (Noon) and the V\sr (Afternoon)
Prayers. Sometimes he would make us hear the Ayah (Qur'anic verse) recited. He (peace be upon
him) used to recite only the Opening of the Book (Al-Fatihah) in the last two Rak'ahs." Anyone who

forgets to recite a Surah after Al-Fatihah in the first two Rak'ahs, it is not obligatory to recite it later
or compensate for this by performing Sujud-ul-Sahw, because the recitation of a Surah (or Ayahs)
after Al-Fatihah is a Sunnah (supererogatory act of worship following the example of the Prophet)
and not Wajib (obligatory).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

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(Part No. 5; Page No. 334)

Fatwa no. 16498

Q: Is it permissible to recite a Surah before reciting Al-Fatihah in Salah (Prayer)?

A : It is not permissible to recite a Surah before reciting Al-Fatihah in Salah, because this disagrees
with the authentic Sunnah reported from the Prophet (peace be upon him). He (peace be upon him)
used to say Takbirat Al-Ihram (The Opening Takbir : Commencement of Prayer by uttering "Allah is
the Greatest "by saying "Allahu Akbar"), then he recited Du'a J -ul-Istiftah (opening supplication when
starting the Prayer), then said Istradhah (saying: "A'udhu-Billahi mina Al-Shaytan-ir-Rajirn [I seek
refuge with Allah from the accursed Satan ]"), then Tasmiyah (saying, "Bismillah Al-Rahrnan, Al-
Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]"), then recited Surah Al-Fatihah,
then he and those led by him in Salah said, "Amen" in the Jahri Salah (Prayer recited out loud). Then
he read what he could of the Qur'an in the first two Rak'ahs of four-Rak'ah Salah (Prayer consisting
of four units), in Salah Al-Maghrib and Salah Al-Fajr. The Prophet (peace be upon him) taught,
saying: (Tray as you have seen me praying. - " The Prophet (peace be upon him) also said: "Anyone

who does an action which is not in accordance with this matter of ours (Islam) will have it rejected." -

Allah (Exalted be He) commanded His servants to follow the Prophet (peace be upon him) saying:
Indeed in the Messenger of Allah (Muhammad yoJL-o^ <lJLc qJJl ,_sJL^) you have a good example to

follow)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz Al Al-
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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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(Part No. 5; Page No. 335)

The third question of Fatwa no. 20052

Q 3: If a person standing next to me talks while I am offering Salah (Prayer) and I make a
mistake in recitation, should I repeat the Ayah (Qur'anic verse) or the whole Surah
(Qur'anic chapter) from the beginning?

A: If you make a mistake while reciting an Ayah during Salah, you should repeat it in the correct
way.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 16684

Q 2: I offered Tarawih (special supererogatory night Prayer in Ramadan) once behind an
Imam (one who leads congregational Prayer). In one of the Rak ahs (units of Prayer), he
recited the part of Surah Al-Mutaffifin that states, Nay! Truly, the Record (writing of the

deeds) of the Fujjar (disbelievers, polytheists, sinners, evil-doers and the wicked) is (preserved) in
SijjTn. And what will make you know whatSijjin is?><A Register inscribed. Then he recited

"which is witnessed by those brought near [to Allah]." However, the correct Ayah
(Qur'anic verse) is Woe, that Day, to those who deny. He then performed Ruku* (bowing)

during which he recognized his fault, although no one corrected him. He interrupted his
Ruku \ stood up, and told the Ma 'mums (people being led by an Imam in Prayer) that the
Rak ah is invalid, because he had drastically changed the meaning of the Ayah. He
pronounced Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), repeated the Rak ~ ah
and continued the Salah.

Is what this Imam did correct? Is this Rak ah invalid?

(Part No. 5; Page No. 336)

What should I do if it was actually invalid?

A: If the situation is as you mentioned, what the Imam did was out of forgetfulness. Allah (Glorified
and Exalted be He) pardons the Muslims for this. The Salah is valid, and it does not have to be
repeated, whether the error is done by the Imam or anyone of the congregation. They should
continue their Salah according to Allah's statement, (Our Lord! Punish us not if we forget or fall into

error) It was authentically reported that the Messenger of Allah (peace be upon him) said, ("Allah

(may He be Glorified) said (in response to the supplication in this Ayah), 'I have done." 1

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 14770

Q 2: What is the ruling if an imam (the one who leads congregational Prayer) makes a
mistake while reciting a Surah (Qur J anic chapter) after al-Fatihah?

A: If an Imam makes a mistake while reciting a Surah after Al-Fatihah, those who know the Qur J an
by heart among the Ma'imuims (persons being led by an Imam in Prayer) should correct him. But this
does not affect the validity of his Salah (Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 5; Page No. 337)

Fatwa no. 20205

Q: What is the ruling on a person who recites some surah (Qur J anic chapter) then
forgets or makes mistakes in some Ayahs of it, should they skip the Ayahs in which they
made mistakes or forgot and resume recitation of the following Ayahs from the same
Surah? For example, a person recites from the beginning of Surah Al-Baqarah to the
Saying of Allah: and they are the successful, then makes a mistake or forgets to recite the

Ayah: {Verily, those who disbelieve, it is the same to thern whether you (0 Muharnrnad oDl ,_s±^>

/xJL^jg <wlc) That is, they skipped ten Ayahs from the same Surah then moved to the

following Ayahs in the same Surah. This happened in the same Rak l ah (unit of Prayer). Is
this permissible or do they have to move to another Surah?

A: If the worshipper offering Salah (Prayer) finds it difficult to remember a specific Ayah, or has
actually forgotten it, there is nothing wrong in skipping the forgotten Ayah and reciting the one after
it. But it is prescribed that the worshipper should only recite during Salah those Ayahs which they
know very well by heart in order to avoid making many mistakes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Shaykh

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ngdorn of Saudi Arabia

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The first question of Fatwa no. 19673

Q 1: What should I do if i recited the Qur'an loudly in the Zhuhr (Noon) Prayer and those
praying behind me notified me about this mistake but i did not stop, forgetting that it
was a Sirri Salah (Prayer with subvocal recitation)?

A: It is authentically reported that the Messenger of Allah (peace be upon hirn) used to recite the
Qur'an loudly in

(Part No. 5; Page No. 338)

the two Rak'ahs (units of Prayer) of the Fajr (Dawn) Prayer and in the first two Rak'ahs of the
Maghrib (Sunset) Prayer and 'Isha J (Night) Prayer. He (peace be upon hirn) used to recite the Qur'an
subvocally in the Zhuhr and 'Asr (Afternoon) Prayers and in the third Rak'ah of the Maghrib and the
two last Rak'ahs of the 1sha J . Accordingly, Muslims should abide by the deeds of the Prophet (peace
be upon hirn) and his Sunnah is to recite loudly in the Salahs that he (peace be upon hirn) used to
offer as Jahri Salah (Prayer recited out loud) and to recite subvocally in the Salahs that he (peace be
upon hirn) used to offer as Sirri Salah (Prayer with subvocal recitation). It is prescribed for the
Urnrnah (nation based on one creed) of Muhammad (peace be upon him) to follow his example. It is
authentically reported that he (peace be upon him) said: Tray as you have seen me praying. ") If a

worshipper offering Salah, whether an Imam or a Munfarid (one praying alone), makes subvocal
recitation in the Jahri Salah or recites out loudly in the Sirri Salah and remembers during the
recitation, he should resume based on what he had recited. It is Mustahab (desirable) to recite
subvocally in the remaining part if he is offering Sirri Salah or to recite out loud if he is offering Jahri
Salah. If he makes subvocal recitation in the Jahri Salah on purpose or vice versa, he thus abandons
the Sunnah, but his Salah is not invalidated. Accordingly, there is nothing on you for continuing to
recite loudly in the Zhuhr Prayer, as long as you forgot, and your Salah is valid in sha J a-Allah (if Allah
wills).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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rvgdom of Saudi Arabia

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Fatwa no. 16294

Q: Is it permissible to offer the supererogatory Salah (prayer) out loud?

A: It is a Sunnah (action following the example of the Prophet) to recite subvocally during voluntary
Salah if it is performed during daylight. As for offering voluntary Salah at night, it is a Sunnah to
recite out loud if it does not disturb those around the performer of Salah

(Part No. 5; Page No. 339)

because saying recitation out loud at night wards off Satanic insinuations and it is more energizing
for the reciter. Hudhayfah narrated that when he stood up to offer Salah with the Messenger of Allah
(peace be upon him), the Messenger (peace be upon him) recited Surah Al-Baqarah, Al-Nisa J and Ali-
'Irnran and whenever he recited an Ayah that speaks of mercy, he asked Allah for mercy and
whenever he recited an Ayah that speaks of torture, he sought refuge with Allah. This indicates that
the Prophet (peace be upon him) recited loudly during voluntary Salah at night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-
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"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

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Fatwa no. 14248

Q: Thanks to Allah, I performed the l Isha J (Night) Prayer in congregation. Then, while I
was offering the Shaf (two units of Prayer, particularly before the final unit of the odd-
number prayer) and after making Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the
Greatest]" upon starting Prayer) and reciting some of the Fatihah, a man stood by my
side to offer the l Isha J . Which is better: To recite out loud or subvocally?

A: You should recite loud enough so the person offering Salah with you can hear you, whether you
offer Nafilah (supererogatory prayer) or Faridah (obligatory prayer) at night if there is someone else
offering Salah with you; but if there is no one praying with you, it is permissible for you to make
subvocal or loud recitation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 5; Page No. 340)

The first question of Fatwa no. 17381

Q 1: i always recite Surah (Qur J anic chapter) Al-inshirah in the first Rak'ah of the Fajr
(Dawn) Prayer. I believe that when I recite this Surah in particular I will start a new day.
I memorized many Surahs. What is the ruling on specifying the first Raka'ah of the Fajr
with a certain Surah i.e. Al-Inshirah? What is the ruling on my belief and feeling that this
will be a new day when I recite Surah Al-Inshirah, though I do not have this feeling when
I read any other Surah?

A: It is prescribed to prolong recitation in the Fajr Prayer and to recite of the Cjur'an as much as may
be easy for you after the Fatihah without specifying one Surah, except for what is particularized by
the evidence such as Surah Al-Sajdah and Al-Insan in the Fajr on Friday. Specifying a certain Surah
without evidence is Bid'ah (innovation in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 14324

Q: What is the ruling on an irregular Imam (the one who leads congregational Prayer)
who offers the Fajr (Dawn) Prayer reciting the short Surahs (Qur J anic Chapter)? Is his
Salah valid or not?

(Part No. 5; Page No. 341)

Is he to blame for this?

A: The Sunnah (whatever is reported from the Prophet) for the Irnarn is to recite in the Fajr Prayer
after the Fatihah any of the long Mufassal Surahs (the last 65-70 chapters of the Qur'an). However, if
he recites any of the short Surahs, this is permissible and his Salah is valid.

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Fatwa no. 18691

Q: There is an Imam (the one who leads congregational Prayer) in our district who has
not memorized the entire Qur'an but has memorized some portions of the Surahs
(chapters of the Qur'an) so he always repeats them in Salah (Prayer) and never
changes them. Is this permissible?

A: The Prophet's manner in reciting the Qur'an in Jahri Salah (Prayer recited aloud) is that he (peace
be upon hirn) used to prolong the recitation after reciting Al-Fatihah in Al-Fajr (pawn) Prayer by
reading from the long Surahs of Mufassal (the last 65-70 chapters of the Qur'an). In 'Isha J (Night)
Prayer j the Prophet (peace be upon him) used to recite from the middle Surahs of Mufassal and in
Al-Magrib (Sunset) Prayer he used to recite from the short Surahs of Mufassal. Sometimes, he
(peace be upon him) used to recite from a Surah other than the Surahs of Mufassal. There is no
blame on the Imam when reciting from portions of the Surahs he memorizes, because recitation
after Al-Fatihah is an act of Sunnah. However, the Imam should exert some effort to memorize as
much as he can of the Qur'an so that he can recite it in Jahri Salah to comply with the purified
Sunnah.

(Part No. 5; Page No. 342)

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Fatwa no. 16456

Q: I entered the Masjid (mosque) during the Maghrib (Sunset) Prayer and found that the
Imam (the one who leads congregational Prayer) had already offered two Rak l ahs (units
of Prayer), but I caught one Rak l ah with the congregation. What should I do in the last
Rak'ah? Should I offer it out loud or subvocally? Many people offer it out loud, but I think
it should be offered subvocally.

A: If someone catches the Imam in the last Rak'ah of the Maghrib Prayer, they should join the Imam
in offering it and it will be counted for them as their first Rak'ah. When the Imam concludes with the
Taslim (salutation of peace ending the Prayer), they should get up and offer a Rak'ah and offer it out
loud or subvocally, whichever they wish - the former being the preferable. They should then sit for
the first Tashahhud (a recitation in the sitting position in the second unit of Prayer), after which they
should get up and offer the third Rak'ah. They should then sit for the final Tashahhud (a recitation in
the sitting position in the last unit of Prayer) and conclude with the Taslim. The Prophet (peace be
upon him) said: Tray whatever parts (of Salah) you catch and complete whatever parts you rniss."

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and Companions!

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Fatwa no. 19565

Q: An Imam (the one who leads congregational Prayer) recites Surah (Qur J anic chapter)
Al-Tin while performing Maghrib (Sunset) Prayer and after reciting

(Part No. 5; Page No. 343)

the last Ayah (Qur'anic verse) of it: Is not Allah the Best of judges? he says loudly: "Truly!

We are witnesses to this." Is their any textual proof for the foregoing? Is whoever does
so considered sinful?

A: No authentic proof is reported from the Prophet (peace be upon hirn) to the effect that what is
mentioned in the question or anything else is to be said after the recitation of Surah Al-Tin. It is thus
Wajib (obligatory) to abandon such a saying for the Prophet (peace be upon him) said: "Anyone

who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.")

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The second question of Fatwa no. 17930

Q 2: What is the ruling on the Salah (Prayer) of an Imam (the one who leads
congregational Prayer) who recites one of Ayat-ul-Sujud (Qur J anic verses of
Prostration) and then performs the Ruku* (bowing) without continuing the recitation of
the Ayah?

A: Only a complete Ayah or more can be recited in Salah after Surah Al-Fatihah. It is not sufficient to
recite part of an Ayah, because Allah (Exalted be He) says: So, recite you of the Qur J an as much as

may be easy for you.> Reciting part of an Ayah is not considered a recitation, although if someone

does it, their Salah is valid, because it is not obligatory to recite a Surah (Qur'anic chapter) after Al-
Fatihah.

(Part No. 5; Page No. 344)

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The third question of Fatwa no. 18896

Q 3: I heard some Imams say some quiet comments after reciting some Ayahs speaking
of torture or glad tidings after Al-Fatihah: for example after the last Ayah of Surah Al-
Qiyamah: Is not He (Allah Who does that) Able to give life to the dead? (Yes! He is Able to do all

things).) We hear the Imam says: "Glory be to You! Yes indeed!" Another example from

Surah l Amma: Truly, Hell is a place of arnbush - after which the Iman may say: "O Allah,

protect us from it." What is the ruling on such words which are not part of the Ayahs
whether the Imam recites it in an audible or inaudible voice?

A: If the Irnarn asks a Man, seeks refuge and glorifies Hirn at every suitable ayah during voluntary
Salah, it is authentically reported from the Prophet (peace be upon hirn) that this is Mustahab
(desirable) , as in the Hadith of Hudhayfah in (Sahih Muslim) when he described the Prophet's Salah
(Prayer) and his recitation at night, saying: 'When he (peace be upon him) recited an Ayah which

mentioned Tasbih (glorification of Allah), he would glorify Allah; when he recited an Ayah which
mentioned begging, he would beg from Him; when he recited an Ayah which mentioned seeking
refuge with Allah, he would seek refuge with Hirn." If a person does this in the obligatory Salah, it is

better for him not to do it because it was not reported that the Prophet (peace be upon him) did that
during the obligatory Salah.

(Part No. 5; Page No. 345)

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and Companions!

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The first question of Fatwa no. 18638

Q 1: at times the Imam (the one who leads congregational Prayer) may recite ayahs
(Qur'anic verses) that mention Jannah (Paradise) or Hell-fire in Jahri Salah (Prayer
recited out loud), is it permissible for the Ma 'mum (a person being led by an Imam in
Prayer) to ask allah to grant them Jannah and protect them from Hell-fire if the Imam
does not do so? Also, is it permissible for the Ma'mum to send blessings on the Prophet
(peace be upon him) when the Imam recites Ayahs which mention the Prophet (peace be
upon him)?

A: To be on the safe side, a Muslim should do so only while offering a supererogatory Salah
(Prayer). This is because it is reported that the Prophet (peace be upon hirn) used only to do so while
performing Tahajjud (optional late night Prayer) and Allah (Glorified and Exalted be He) says:
Indeed in the Messenger of Allah (Muhammad p±-^><$ oJLc «iDl jJL^?) you have a good example to

follow) Moreover, the Prophet (peace be upon him) said, "Pray as you have seen me praying.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Shaykh

"Abdul- "Aziz ibn "Abdullah
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The second question of Fatwa no. 13961

Q 2: Some believe that it is not permissible for an Imam (the one who leads
congregational Prayer) to recite Surah Al-Masad in Salah (Prayer), as it is considered a
curse on him, his children and the Ma 'mums (people being led by an Imam in Prayer).

(Part No. 5; Page No. 346)

They even believe that if an Imam recites it, his house will burn down on that very night.
Please advise, may Allah reward you!

A: believing that reciting Surah Al-Masad brings a curse on the Imam and the Ma'tnums, or that the
reciter's house will burn, is untrue. It is a false belief, for Surah Al-Masad is like any other Surah in
the Qur'an; it may be recited in Salah and at any other time.

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and Companions!

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The first question of Fatwa no. 17383

Q 1: An old woman wants to offer Salah (Prayer) but she does not memorize any Ayahs
of the Holy Qur J an. Her husband tried to teach her but she failed. How should she offer
Salah?

A: A Muslim person be they a man or woman, have to learn the Fatihah as much as they can to
recite it in Salah. If they cannot they may recite instead: "Tasbih (saying: "Subhan Allah [Glory be to
Allah]"), T ah mid (saying: "Alhamdu lillah [All praise is due to Allah]"), Takbir (saying: "Allahu Akbar
[Allah is the Greatest]"), or say "There is neither might nor power except with Allah, the Most High,
the Most Great! ", because the Prophet (peace be upon him) said: 'Whatever you know of the

Qur J an, recite it, otherwise praise Allah, proclaim His Oneness and magnify Him then bow down.'")
(Part No. 5; Page No. 347)

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and Companions!

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The third question of Fatwa no. 17743

Q 3: In our country, some Muslims do not know the rules of Salah (Prayer) or reciting the
Qui* 'an; they offer Salah silently without reciting Ayahs (Qur'anic verses), as there is no
one to teach them. Is their Salah valid?

A: A Muslim must offer Salah , even if they do not know anything of the Qur'an, based on Allah's
statement. So keep your duty to Allah and fear Him as much as you can> The Prophet (peace be

upon him) said, "If you memorize anything of the Qur'an, recite it. Otherwise, praise Allah, say

"there is none worthy of worship but Allah", say "Allahu Akbar (Allah is the Greatest)" and then
perform Ruku " (bowing).") However, they should learn Surah Al-Fatihah, as it is one of the pillars of

Salah. It is also Mustahab (commendable) to learn more short Surahs (Qur'anic chapters), if they are
unable to learn Surah Al-Fatihah, it is enough to pronounce Tasbih (saying: "Subhan Allah [Glory be
to Allah]"), Tahlil (saying "La Ilah Ilia Allah [there is no god worthy of worship but Allah]"), Tahmid
(saying "Praise be to Allah"), Takbir (saying "Allah is the Greatest) and "La Haw la wala quwwate ilia
billah (There is neither might nor power except with Allah)" It was authentically reported that ("A

man told the Prophet (peace be upon him) man that he could not memorize anything of the Qur'an.
The Prophet (peace be upon him) told him, 'Say: Subhan Allah, Al-Hamdulillah,

(Part No. 5; Page No. 348)

La ilaha ilia Allah, Allahu Akbar, La Hawla wala Quwwata ilia billah Al- "Aliyy Al- "Azhiim."')

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 18251

Q 3: My mother is deaf. She is uneducated. She lived most of her life in the desert hut
she came to live in the city only nineteen years ago. As my mother started to be deaf
when she was ten years old, such a disease has had a bad effect on the way she
pronounces different letters. For example, she pronounces the Arabic letter M £" ( x Ayn)
as (Ha") and so on. Our main problem with our mother relates to Salah (Prayer).
When we teach her Surah (Qur'anic chapter) Al-Fatihah and another Surah (to recite
them in the Salah), our mother can not pronounce letters correctly. Moreover, our
mother does not know about the messengers. Messenger Muhammad (peace be upon
him), Jannah (Paradise), and Hell-fire. She does not know about afterlife punishment,
resurrection, and judgment. When she watches television, she neither hears it nor
knows its dangers. However, she only watches the news and historical television series.
Could you please provide us with your beneficial advice?

A: You have to teach your mother whatever she can learn from the Qur J an and different matters of
her Din (religion). On the other hand, your mother is not to be blamed for being unable to pronounce
some letters correctly.

(Part No. 5; Page No. 349)

This is because Allah (Exalted be He) says: (So keep your duty to Allah and fear Him as much as you
can> And: < Allah burdens not a person beyond his scope.)

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and Companions!

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(Part No. 5; Page No. 350)

Ta J min (saying "Amen") after reciting Surah Al-Fatihah

Fatwa no. 20036

Q: The Prophet (peace be upon him) said: Say, "A man" when the Imam says, "Amen" for if

anyone's utterance of "Amen" coincides with that of the angels, he will be forgiven his past sins But,

one finds people today neglecting this Sunnah even in Al-Masjid Al-Haram (the Sacred
Mosque in Makkah). Please, elaborate on this matter and what do you say to Imams of
Masjids (mosques) who are obliged to direct people to this rite of worship?

A: First, the mentioned Hadith is recorded by Al-Bukhari and Muslim in their Two Sahih (authentic)
Books of Hadith in the wording: Say, "Amen", when the Imam says, "Amen", for if anyone's

utterance of "Amen" coincides with that of the angels, he will be forgiven his past sins)

Second, the majority of scholars held the opinion that the Ma'mum (a person being led by an Imam
in Prayer) is to say "Amen" with the Imam. They explain the saying of the Prophet (peace be upon
him) in the Hadith: {Say, "Amen", when the Imam says, "Amen" with that when the Imam is going

to say "Amen". This is substantiated by what is authentically reported in the Two Sahih on the
authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be
upon him) said: When the Imam says, not (the way) of those who earned Your Anger (i.e. those

who knew the Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow
the Truth out of ignorance and error). , say, "Amen" for the Angels say, "Amen" and the Imam says,

"Amen"; if anyone's utterance of "Amen" coincides with that of the angels, he will be forgiven his
past sins.>

(Part No. 5; Page No. 351)

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and Companions!

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The second question of Fatwa no. 16480

Q 2: Can we pronounce ta'min (saying: "Amen" after reciting Surah Al-Fatihah) if the
Imam (one who leads congregational Prayer) does not pronounce it? Please advise in
detail.

A: Ta'rnin after reciting Surah Al-Fatihah is an actofSunnah (whatever is reported from the
Prophet) for the Imam, the Ma'rnurn (a person being led by an Irnarn in Prayer) and the person
offering Salah (Prayer) alone. Even if the Irnarn does not pronounce it, one better say it to apply the
Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdullah ibn
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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 17161

Q: Al-Bukhari and Muslim related that the Messenger of Allah (peace he upon him) said,

"Say 'Arnen' when the Imam (the one who leads congregational Prayer) says 'Amen/ for if anyone's

utterance of 'Arnen' coincides with that of the angels, their past sins will be forgiven." if the imam

does not say "Amen" but the Ma 'mums (persons being led by an imam in Prayer) say it,
will they receive the reward of having their past sins forgiven, although the Hadith
stipulates that the Imam should say "Amen"?

A: Saying "Arnen" after the I main says "...nor of those who went astray" is an act of Sunnah
(whatever is reported from the Prophet)

(Part No. 5; Page No. 352)

to be done by the Imam, Ma'mums, and those offering Salah (Prayer) individually. When the Imam
finishes reciting Surah Al-Fatihah, the Imam and the Ma'mums should say "Amen". If the Imam does
not say it, it is permissible for the Ma'mums to say it, because it was authentically reported on the
authority of Abu Hurayrah (may Allah be pleased with him) who narrated that the Messenger of Allah
(peace be upon him) said, fVfhen the Imam says "Amen", say "Amen", for if any of you says "Amen"

and it coincides with the angels saying "Amen", all your past sins will be forgiven." In another

authentic narration, the Prophet (peace be upon him) said, * "Say l Amen J when the Imam says '...nor

of those who go astray 1 .")

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and Companions!

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The fifth question of Fatwa no. 17930

Q 5: If a person offers a Jahri Salah (Prayer performed out loud) with an Imam and he
says with the Imam: amen then recites al-Fatihah when the Imam pauses, should he say
amen again in his second recitation or should he recite Al-Fatihah and not say Amen?

A: A Ma J imurn (a person being led by an Imam in Prayer) should say Amen with the Imam after
recital of Al-Fatihah in the Jahri Salah. He should say Amen a second time after his own recitation,
but the first Amen is to be said loudly and the second is said subvocally.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-

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Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

(Part No. 5; Page No. 353)

The first question of Fatwa no. 18856

Q 1: Sometimes, the Imam (the one who leads congregational Prayer) offers one of the
Five Obligatory Daily Prayers, for example, the Maghrib (Sunset) or x Isha" (Night) Prayer.
After reciting Surah Al-Fatihah, he recites a Surah (Qur'anic chapter) that ends with:

Pardon us and grant us Forgiveness. Have rnercy on us. You are our Maula (Patron, Supporter and

Protector, etc.) and give us victory over the disbelieving people." Upon hearing this, the

Ma 'mums (persons being led by an Imam in Prayer) would say "Amen". Ta'min (saying
"Amen") is also uttered when reciting Surah Al-Tin. I am asking whether this is
permissible or not? May Allah reward you the best!

A: Firstly, we should comment on what you said at the beginning of your letter when you counted the
blessings that are here and mentioned Al-Hararnayn Al-Sharifayn (the Two Sacred Mosques: the
Sacred Mosque in Makkah and the Prophet's Mosque in Madinah) and what you called other sacred
doorsteps. We do not have doorsteps that should be glorified, because this is an act of paganism,
which should be rejected. It is, thus, obligatory to avoid using this term.

Secondly, it is not permissible to raise one's voice on saying "Amen" except after reciting Surah Al-
Fatihah in a Jahri Salah (Prayer recited out loud). It is permissible to say "Amen" inaudibly upon
hearing other supplications from the Qur'an, but saying it aloud is a Bid "ah (innovation in religion),
because the Prophet (peace be upon him) said, {"Anyone who does something that we have not

ordered (in worship) it will be rejected. " The Prophet (peace be upon him) never used to say

"Amen" aloud except after reciting Surah Al-Fatihah in a Jahri Salah.

(Part No. 5; Page No. 354)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Shaykh

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ibn Baz

rvgdom of Saudi Arabia

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The sixth question of Fatwa no. 18891

Q 6: What is the ruling on a Ma'mum (a person being led by an Imam in Prayer) who,
before saying: "amen," says: u 0 Lord, forgive me and my parents," or something like
this?

A: It was not authentically reported from the Prophet (peace be upon hirn) that he said that
therefore, it is an innovated matter. It is not permissible because the Prophet (peace be upon him)
said : < u Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have

it rejected." In another narration: "Anyone who does an action which is not in accordance with this

matter of ours (Islam) will have it rejected. "}

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and Companions!

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rvgdom of Saudi Arabia

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The first question of Fatwa no. 18333

Q 1: What is the ruling on women's saying, "Amen" while praying behind the Imam (the
one who leads congregational Prayer) in the following cases:

a. Inside the Masjid in congregational Salah (Prayer)?

b. At home when she offers Salah with a Mahram (spouse or unmarriageable relative)?

A: It is permissible for a woman to offer Salah with men but she has to stand behind them and be
covered from them. She also should not raise her voice whether when saying, "Amen" or otherwise
for fear of causing temptation.

(Part No. 5; Page No. 355)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 5; Page No. 356)

Qiyam, RukiT and Sujud (Standing, bowing down and prostration)

Fatwa no. 15377

Q: What is the ruling on those who do not stand during Salah (Prayer) although they are
capable of doing so in order to gain people's sympathy and charity?

A: standing up during salah is a Rukn (essential pillar) without which, Salah is invalid because of
Allah's saying: And stand before Allah with obedience [and do not speak to others during the Salat

(prayer)], and the Prophet's saying when asked about the way a sick person may offer Salah:

"Offer Salah standing and if you cannot, then sitting; and if you cannot, then lying on your side."

Those who offer obligatory Salah sitting without an excuse, their Salah is invalid because they
deliberately ignore a Rukn of Salah. As for voluntary Salah, it can be offered sitting even without an
excuse and one shall have half the reward of those who offer it standing.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20035

Ql: What is the ruling on standing in Salah (Prayer) with one's feet close together;
because this issue distracts me in Salah and what is the Islamic evidence?

(Part No. 5; Page No. 357)

A: There are no authentically reported Hadith in the sanctified Sunnah (whatever is reported from
the Prophet)that indicates the permissibility of placing both feet close together when standing in
Salah or in prostration. Subsequently, the person offering Salah should not exaggerate in drawing
their feet close together or in separating them. In fact they should be placed in a manner between
the two extremes.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The sixth question of Fatwa no. 20941

Q 6: Is there a certain supplication that should be said after Takbirat-ul-Ihram (saying:
"Allahu Akbar [Allah is the Greatest]" upon starting Prayer) and before Taslim
(salutation of peace ending the Prayer)?

A: the Du'a J (Supplication) that should be said in Salah (Prayer) after Takbirat-ul-Ihrarn is called
Du'a J -ul-Istiftah (opening supplication when starting the Prayer). Likewise, it is an act of Sunnah to
supplicate to Allah after the last Tashahhud (a recitation in the sitting position in the second/last unit
of Prayer) and before Taslirn.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Salih Al-Fawzan

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"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The first question of Fatwa no. 17880

Q 1: Someone says that it is the view of the Hanbalites (followers of the Hanbaly School
of Jurisprudence) that Irsal (letting the hands hang down by one's sides while standing
during the Prayer) nullifies Salah (Prayer).

(Part No. 5; Page No. 358)

They proceed saying that the Hanbalites do not permit offering Salah behind an Imam
(the one who leads congregational Prayer) who is Malikite (follower of Maliky School of
Jurisprudence). They say that it is only permitted to perform Salah behind an Imam who
does Qabd (putting the hands over each other on the chest while standing during the
Prayer). Consequently, Hanbalites have their own Masjid. The proof that they quote for
doing so is the Hadith in which the Prophet (peace be upon him) says: Tray as you have

seen me praying. " They continue, saying that the Messenger (peace be upon him) neither

practiced Irsal nor commanded the believers to do so; doing so is thus a Bid'ah
(innovation in religion) and a deviation. To what extent is the foregoing true?

A: though Qabd is Sunnah (supererogatory act of worship following the example of the Prophet),
Irsal is permissible. In other words, Irsal is not preferred but it does not nullify Salah and it is
impermissible for Muslims to separate because of having different views regarding it. On the other
hand, the Prophet's saying: Tray as you have seen me praying." does not imply that Qabd is Wajib

(obligatory), because when the Prophet (peace be upon him) taught the person who was performing
Salah wrongly the perfect way to pray, he (peace be upon him) neither mentioned Qabd nor Irsal.
Finally, the Hanbaly School of Jurisprudence does not hold that Irsal nullifies Salah. Whoever says so
is mistaken.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 18591

Q 4: Are the du'a's (Supplications) of Sujud (prostration) and Ruku* (bowing) to be said
in every RukiT and Sujud or only in a specific Salah (prayer)?

A: It is relatEd by Muslim in his Sahih (authentic) Book of Hadith on the authority of Ibn "Abbas (may
Allah be pleased with them both) who narrated that the Messenger of Allah (peace be upon him)
said, "Verily, I have been forbidden to recite the Qur'an in the Ruku " position and in

(Part No. 5; Page No. 359)

Sujud. So far as Ruk'u is concerned, extol in it the Great and Glorious Lord, while in Sujud be earnest
in Du "a 1 , for it is fitting that your Du "a's should be answered." Accordingly, Ruku" is a state of
exalting Allah (Exalted be He) not a state of Du"a'. So the worshiper is to recite the reported Adhkar
(invocations) of Ruku". An example of such Adhkar is in the Hadith which is related by Al-Bukhari and
Muslim on the authority of "Aishah (may Allah be pleased with her) to the effect that "The Prophet

(peace be upon him) used to say in his Ruku" and Sujud, 'Subhanaka-Allahumma Rabbana wa-
bihamdika Allahurnrna ighfirli (Glorified is Allah and all praise be to Him, 0 Allah! Forgive rne)'.">It is

worth noting that such a Dhikr is said after the regular exaltation that the Prophet (peace be upon
him) used to recite. On the other hand, the Hadith quoted above which is narrated by Ibn "Abbas
(may Allah be pleased with them both) indicates that offering Du "a' in a state of Sujud is Mashru "
(Is la mica I ly acceptable) and thatDu"a' which is said in such a state is more likely to be accepted.
Thus, one can ask Allah to give them whatever they like of the good things of this world and the
hereafter, and to protect them against their evils while in the Sujud position. Finally, it is authentically
reported that the Prophet (peace be upon him) said, U A Servant is closest to their Lord when they

are prostrating. So increase supplications (in prostration). ") (Related by Muslim in his Sahih Book of

Hadith and narrated on the authority of Abu Hurayrah, may Allah be pleased with him)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 5; Page No. 360)
Fatwa no. 19109

Q: What is the reason behind saying, "Subhana Rabbiya Al- l Adhim (Glory be to my Lord,
the Greatest)" in our RukiT (bowing down) and "Subhana Rabbiya Al-A l la (Glory be to my
Lord, the Most High)" in Sujud (prostration)? Please, substantiate you answer with
proofs from the Sunnah.

A: the reason behind saying in Salah (Prayer), "Subhana Rabbiya Al-'Adhim" in Ruku' and "Subhana
Rabbiya Al-A'la" in Sujud is the Hadith authentically reported from the Prophet (peace be upon hirn)
that he used to say this in his Salah: Hudhayfah (may Allah be pleased with him) narrated that the

Prophet (peace be upon him) used to say "Subhana Rabbiya Al-'Adhim" in his Ruku' and "Subhana
Rabbiya Al-A'la" in his Sujud. (Related by Abu Dawud in his Sunan see 'Awn Al-Ma'bud vol. 5 p. 142)

It is also related by Al-Nasa J y in his Sunan. In addition, Ibn 'Abbas (may Allah be pleased with them
both) narrated that the Prophet (peace be upon him) said: "As for Ruku' (bowing), glorify the Lord

therein, and as for Sujud (prostration), exert your best endeavours in Du'a J (supplication), as this will
all the more merit it being answered for you." (Related by Muslim in his Sahih [Authentic Book of

Hadith vol. 4, p. 196]) Imam Ahmad related another Hadith with the same meaning in his Musnad,
vol. 1, p. 155- 219. Moreover, 'Uqbah ibn 'Amir (may Allah be pleased with him) narrated: When the

following Ayah was revealed: (Then glorify with praises the Name of your Lord, the Most Great.) The

Prophet (peace be upon him) said, "Make it in your Ruku'". And when the following Ayah was
revealed : Glorify the Name of your Lord, the Most High, The Prophet (peace be upon him) said,

'Make it in your Sujud. " (Related by Abu Dawud in
(Part No. 5; Page No. 361)

his Sunan vol. 5, p. 140) Imam Ahmad related another Hadith with the same meaning in his Musnad.
Therefore, it becomes clear that Du'a J which is said during Salah is one of the Tawqifiy (bound by a
religious text and not amenable to personal opinion) matters which can not be said except based on
a proof from the Book of Allah or the Sunnah of the Prophet (peace be upon him). We may realize
the whole wisdom behind them or even part of it and sometimes the wisdom may be unknown to
anyone but Allah. When a person kneels down and reverentially submits themselves to Allah in Ruku',
it is appropriate to glorify, extol, praise, exalt Allah and feel the greatness of standing before Him by
saying, "Subhana Rabbiya A l-'Adhirn," because He is the Greatest, to Whose Might the necks are
humbled down. When a person prostrates, they say, "Subhana Rabbiya A I- A' la, " which is most
appropriate to the situation where a person places the most honorable thing in them, that is their
forehead and nose, on the ground in a state of utmost submission, obedience and humbleness to
their Lord, when they are the closest they can be to their Lord, it is most suitable to say in this
situation, "Subhana Rabbiya Al-A'la."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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The third question of Fatwa no. 16480

Q 3: where should we place our hands after rising from Ruku* (ho wing down); should it
be on our chest or by our side?

(Part No. 5; Page No. 362)

A: It is Mustahab (desirable) for a person performing Salah to place their hands on their chest after
rising from Ruku' and standing up straight as they were before Ruku\ It is authentically reported in
the Sunnah that the position of hands before Ruku 1 is the same as after rising from Ruku\ because
one assumes the posture of standing up,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

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The second question of Fatwa no. 16469

Q 2: Is it permissible for a worshiper to say "Rabbana Walaka-I-Hamd Wa-I-Shukr Kama
Yanbaghi Lijalali Wajhika Wa x Azhimi Sulatanik (Our Lord, all praises and thanks be to You
Alone as it befits the Majesty of Your Noble Face)" after rising from Ruku^ (bowing)?

A: The word "Wa-I-Shukr (thanks)" is not narrated from the Prophet (peace be upon hirn) J so it
should be abandoned, as the word "Al-Harnd (all praises)" is sufficient One should adhere to the
reported text.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

The second question of Fatwa no. 19646

Q 2: We were performing the congregational Salah (Prayer) when one of the worshipers
added the word "Wa-I-Shukr (and thanks)" after rising from RukiT (bowing). I then
recited loudly: "Rabbana Walaka-I-Hamdu Hamdan Kathiran Tayyiban Mubarakan Fih (O
our Lord! All the praises are for You, many good and blessed praises)". I did so to teach
the man what is to be said after rising from each Ruku 1 , as I did not have enough
courage to tell him about it after

(Part No. 5; Page No. 363)

Salah. Is what I did correct?

A: It is permissible to recite Adhkar (invocations) loudly inside the Salah, so that those who are
ignorant of such Adhkar may copy what is said. However doing so must not involve any disturbance
to other worshippers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chair

man

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

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The first question of Fatwa no. 16863

Q 1: Which is the method most authentically reported from the Prophet (peace he upon
him) regarding Sujud (prostration)? Should one hegin with the right hand according to
the report by ^Aishah (may Allah be pleased with her) that the Prophet (peace be upon
him) liked beginning with the right side in all matters? In this case, it would be beginning
with the right hand or knee. Please advise, may Allah reward you!

A: It is invalid to perform Istidlal (reasoning by methods other than the recognized sources) with the
mentioned Hadith. No one views this to be permissible. It is an innovated opinion in this matter.
"Ibadah (worship) is based upon Tawqif (a religious text and not personal opinion). There is a Nas
(Islamic text from the Qur'an or the Sunnah) that shows the method of Sujud, so no other innovated
opinion should be regarded, and nothing should be based upon general evidence.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Shaykh

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 18956

Q 1: Is it permissible to place the hands before the head in Sujud (prostration)?

A: The Sunn ah (whatever is reported from the Prophet) in Sujud is to place the hands in line with
the shoulders, according to the Hadith narrated by Abu Hurnayd (may Allah be pleased with him) who
said about the Prophet (peace be upon him), "When he (peace be upon him) performed Sujud, he

placed his nose and forehead on the ground perfectly, kept his hands away from his sides and put his
palms in line with his shoulders." (Related by Abu Dawud and Al-Tirrnidhy, who ranked it as Sahih;

authentic) It is also reported that "When he (peace be upon him) performed Sujud, he used to begin

by placing his knees on the ground, then his hands, and then his face.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu
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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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(Part No. 5; Page No. 365)

The first Tashahhud

The first question of Fatwa no. 21121

Q 1: is this wording of Tashahhud (a recitation in the sitting position in the second/ last
unit of Prayer) authentically reported, "Greetings belong to Allah; pure actions belong to
Allah; good words and prayers belong to Allah. Peace be upon you. Prophet, and the
mercy of Allah and His blessings. Peace be upon us and on the righteous servants of
Allah. I testify that there is no Hah (god) except Allah; and I testify that Muhammad is
His servant and Messenger"? This is the wording taught to primary school students.

A: This Hadith was related by Al-Nasa'i in "Al-Sunan Al-Kubra", Malik in "Al-Muwatta 1 ", and Al-
Shafi "y in "Al-Risalah". Al-Zayla "y said about it in "Nasb Al-Rayah", vol. 1, p. 422, that its Isnad
(chain of narration) is Sahih (authentic).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdullah ibn Ghudayyan

Salih Al-Fawzan

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Abdullah Al Al-Shaykh

Fatwa no. 19732

Q: How should I offer Tashahhud (a recitation in the sitting position in the second/ last
unit of Prayer) when I join the Imam during the last Rak'ah (unit of Prayer) of Maghrib
(Sunset) Prayer in congregation, and also the Tashahhud in the following two Rak'ahs?

A: If you catch up with the lastRak'ah of Maghrib Prayer behind the Irnarn, you should stand, after
the Imam has recited Taslim (salutation of peace ending the Prayer), to offer one Rak'ah and then sit
down to recite the first Tashahhud. Afterwards, you should stand up to offer the third Rak'ah, sit
down to recite the last Tashahhud, and finally recite Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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The second question of Fatwa no. 20952

Q 2: There is a Hadith in Sahih Muslim, no. 580 and 114 on the authority of Ibn ^Umar
(may Allah be pleased with both of them) related by Ahmad (4/310) and Abu Dawud in
Kitab Al-Salah (Oook of Prayer), Bab Kaifiyyat-ul-Julus Fi Al-Tashahhud (How to sit in
Tashahud), (957) and Al-Nasa'i in Kitab Al-Sahw (Book of Forgetfulness), Bab Mawdr Al-
Mirfaqayn (Position of the Elbows), (3/35), Ibn Khuzaymah (714) and Ibn Habban
(485/ Ma war id) and Ibn Al-Jarud in Al-Muntaqa (208). Concerning the movement of the
finger when offering Du^a" (supplication) in Salah (Prayer), is the addition in this Hadith
Shadh (narrated by a trustworthy narrator, not in line with the narration of other
trustworthy narrators in terms of wording, chain of narrators, or both)? Some scholars
argue that moving the finger during Du'a 1 while sitting in Salah is Shadh,

(Part No. 5; Page No. 367)

for the Hadiths are interpreted as referring to moving the forefinger in the first
Tashahhud (a recitation in the sitting position in the second unit of Prayer) only. These
Hadiths are general and do not refer specifically to moving the finger in the first
Tashahhud only. My question is whether these Hadiths are Shadh? Guide me, may Allah
reward you !

A: There are many Hadiths reported concerning the moving of the forefinger when offering Salah
and Du "a' in general without specifying when to do this in the Salah. The Hadith related by Muslim in
his Sahih on the authority of "Amir ibn "Abdullah ibn Al-Zubayr states that Amir's father said:
Whenever the Messenger of Allah (peace be upon him) sat for Du"a' (i.e. Tashahhud), he would

place his right hand on his right thigh and his left hand on his left thigh. Then, he would point with his
forefinger and place his thumb on his (middle) finger; and cover his knee with the palm of his left
hand.) Abu Dawud, Ibn Majah, Al-Tirmidhi and others reported many Hadiths to the same effect

which mentioned that the Prophet (peace be upon him) used to point out his finger whenever he sat
for Du "a 1 . All theses Hadiths are Sahih (authentic) not Shadh. They can be interpreted as referring to
making Du "a' in Tashahhud. They are general Hadiths specifying the pointing of the forefinger in the
first or the second Tashahhud.

(Part No. 5; Page No. 368)

One offering Salah should point the forefinger of the right hand towards the Qiblah (direction faced
for Prayer towards the Ka "bah) when reciting Du "a' and Tashahhud without moving it. This reminds
the servant of the Oneness of Allah, devoting "Ibadah (worship) to Him and the servant's need for his
Lord. This is the greatest thing that Satan hates.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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of Scholarly Research and Ifta'

The third question of Fatwa no. 18679

Q 3: It was authentically reported that the forefinger is to he raised in Tashahhud (a
recitation in the sitting position in the second/ last unit of Prayer).

1- When should the finger next to the thumb be raised and lowered?

2- When should the person offering Salah (Prayer) start and stop moving it?

A: raising the forefinger in the Tashahhud is Sunnah (supererogatory act of worship following the
example of the Prophet). It signifies Allah's Oneness. It is optional; whoever wants to do so, can do
so. Such a matter should not lead to dispute and division among the seekers of knowledge. However,
if a worshipper does not raise it or raises it without moving it, it is all right and this should not
necessitate objection and rejection. The Sunnah is to raise it throughout the whole Tashahhud till the
person offering Salah makes Taslim (salutation of peace ending the Prayer), as a sign of Tawhid
(belief in the Oneness of Allah/ monotheism). As for moving the forefinger, it is when making
Du'a J (supplication) as authentically reported in the Sunnah.

(Part No. 5; Page No. 369)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

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"Abdullah ibn
Ghudayyan

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"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

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The third question of Fatwa no. 19136

Q 3: When I sit to pronounce Tashahhud (a recitation in the sitting position in the
second/last unit of Prayer), I say before anything, "Astaghfiru Allah (I seek the
Forgiveness of Allah)," three times. Is this permissible?

A: What you do, meaning making istighfar (seeking forgiveness from Allah) three times before the
Tashahhud in Salahj is Bid'ah (innovation in religion). It is baseless in religion. However , it is
permissible to make Istighfar three times after Taslim (salutation of peace ending the Prayer) as the
Prophet (peace be upon him) did. Besides, it is permissible to make Du'a J (supplication) and Istighfar
after pronouncing the last Tashahhud and before making Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The fifth question of Fatwa no. 20619

Q 5: There is a Du l a J (supplication) for Tashahhud (a recitation in the sitting position in
the second/ last unit of Prayer) that violates what has been authentically reported. It
reads, "In the Name of Allah, praise be to Allah and all the Names of Allah, etc." What is
the ruling on this?

A: the Du'a J said in tashahhud is authentically reported in many Hadiths, such as that narrated on the
authority of Ibn Mas'ud and Ibn 'Abbas. You should adhere to the formula, which was reported in
these Hadiths only; no other formula of Tashahhud can serve in its place.

(Part No. 5; Page No. 370)

for it is the one that the Prophet (peace be upon him) taught his Sahabah (Companions of the
Prophet) same as he taught them the Surahs (Qur'anic chapters).

May Allah grant us success! Many peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 13959

Q 4: After the first Tashahhud (a recitation in the sitting position in the second unit of
Prayer), should the Takhir (saying: "Allahu Akhar [Allah is the Greatest]") be pronounced
when starting to stand up or after standing erect. Guide me, may Allah guide you!

A: takbir should be pronounced when rising from the first tashahhud until standing erect, not after
standing up.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Chairman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

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The fourth question of Fatwa no. 15420

Q 4: Should a person who is praying raise the hands after standing to offer the second
Rak'ah (unit of prayer) like raising the hands for offering Takbirat-ul-Ihram (saying:
"Allahu Akbar [Allah is the Greatest]" upon starting Prayer) or not?

A: raising one's hands upon saying Takbir (saying "Allahu Akbar") in Salah (Prayer) is prescribed in
four

(Part No. 5; Page No. 371)

positions only; (1) upon saying Takbirat-ul-Ihrarn, (2) upon Ruku' (bowing), (3) upon rising from
Ruku' and (4) upon standing after offering the first Tashahhud (a recitation in the sitting position in
the second/ last unit of Prayer) according to the correct opinion of scholars. Ibn 'Utnar (may Allah be
pleased with them both) narrated that "The Prophet (peace be upon him) used to raise both his

hands up to the level of his shoulders when starting the Salah; and on saying the Takbir for
Ruku' (bowing). And on raising his head from Ruku', he used to do the same." (Agreed upon by Al-

Bukhari and Muslim) l Alf ibn Abu Talib (may Allah be pleased with him) also narrated that 'When

the Messenger of Allah (peace be upon him) stood for offering the obligatory Salah, he would say
Takbir (Allahu Akbar 'Allah the Greatest) and raise his hands to the level of his shoulders; and he did
like that when he finished recitation (of the Qur'an) and was about to make Ruku'; and he did like
that when he rose after making Ruku'; and he did not raise his hands during any of his Salah while
he was in the sitting position. When he stood up following the two prostrations (i.e. after the first
Tashahhud to offer the third Rak'ah) he would raise his hands as well and say Takbir). " (Related by

Ahmad, Abu Dawud and Al-Tirimidhy who ranked it as Sahih [authentic Hadith])

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18513

Q 2: It was authentically reported that the Messenger (peace he upon him) used to raise
his hands on standing to offer the third Rak'ah (unit of Prayer). Should we raise our
hands before, during or after

(Part No. 5; Page No. 372)

standing?

A: You should raise your hands on reciting Takbir (saying: "Allahu Akbar [Allah is the Greatest]")
during standing from the sitting position where you recite the first Tashahhud (a recitation in the
sitting position in the second/last unit of Prayer) and other positions where raising your hands on
reciting Takbir is prescribed by Shari'ah (Islamic law).

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and Companions!

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Baz

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(Part No. 5; Page No. 373)

Things reprehensible in Salah

The second question of Fatwa no. 19292

Q 2: What is the meaning of Ikhtisar, prohibited in the Hadith related by Al-Bukhari and
Muslim where "The Prophet (peace be upon him) used to prohibit ikhtisar in Salah (Prayer)"

A: The meaning of Ikhtisar or Takhassur in Salah is putting one's hands around one's waist. The
Jumhur (dominant majority of scholars) agreed that this act is Makruh (reprehensible) in Salah.

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and Companions!

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The first question of Fatwa no. 19812

Q 1: The Imam (the one who leads congregational Prayer) of our district says Takbir
(saying: "Allahu Akbar [Allah is the Greatest]") before Ruku~ (bowing) while he is still
standing, then he turns slightly to the right so that his voice is picked up by the
microphone, and then performs Ruku\ Is this permissible? Does it affect the validity of
Salah (Prayer)?

A: Takbir for Ruku " should be pronounced during bowing. The same applies to the Takbir during
Salah while moving from one position to the other. As for slightly turning the head, it is Makruh
(reprehensible) except if there is a valid reason, but it does not invalidate Salah.

(Part No. 5; Page No. 374)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The fourth question of Fatwa no. 17930

Q 4: What is the meaning of Sadl and what is the ruling on it? Besides, is the untied
Ghutrah (a traditional cotton headdress worn by men in some Arab countries)
considered a sort of Sadl?

A: sadl which is casting a person's garment on his shoulders without tying it at his chest is Makruh
(reprehensible) in Salah (Prayer). However Ghutrah (a traditional cotton headdress worn by men in
some Arab countries) is not considered a sort of Sadl as the latter's definition does not apply to it.

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Ghudayyan

ibn Baz

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The second question of Fatwa no. 19179

Q 2: What is the ruling on tucking up the shirt or the sleeves before starting Salah
(Prayer) and keeping them rolled up in Salah? If impermissible, what is the ruling on a
person who hurriedly performs Wudu' (ablution) and hastens to catch up to
Ruku 1 (bowing) leaving his sleeves rolled up? Is his Salah valid or not?

A: A person offering Salah has to be in his best form as he is supposed to speak confidentially with
his Lord in Salah. If he is able to cover his arms by unrolling his sleeves after Wudu J ,

(Part No. 5; Page No. 375)

that will be better and more proper because the Prophet (peace be upon him) said: "I have been

commanded to prostrate on seven bones and not to tuck up the cloth or hair." (Agreed upon by Al-

Bukhari and Muslim) If the person is unable to do so due to a legal excuse or to hasten to catch up
with the Rak'ah (unit of Prayer) and so left his arms uncovered, there is no blame on him in that and
his Salah is valid because the arms are not of the limbs that must be covered in Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Shaykh

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ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 13724

Q: What is the ruling on rolling up the military suit sleeves while offering Salah? It is
noteworthy that we, soldiers, are ordered to fold our sleeves because they are long.
Please explain the Makruh (reprehensible) things we do during Salah and whether rolling
up the sleeves is Makruh or not. What is the degree of validity of the Hadith narrated by
Muslim on the authority of Abu Hurayrah (may Allah be pleased with him) who said, < u The

Messenger of Allah (peace be upon hirn) prohibited the one praying from tucking up his hanging-
down hair j sleeve or garment/' and the Hadith in which the Prophet (peace be upon him)

said, U I have been commanded to prostrate on seven bones and not to tuck up the cloth or hair. JJ > ?

A: It is impermissible for a person who offers Salah to tuck up his garment and its like during Salah.
This is based on the Hadith

(Part No. 5; Page No. 376)

narrated by Ibn 'Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said,
C U I have been commanded to prostrate on seven bones and not to tuck up the cloth or hair. JJ >

Furthermore, it was authentically reported from Ibn 'Abbas (may Allah be pleased with them) that
the Prophet (peace be upon him) said, U I have been commanded not to tuck up the cloth or hair."

These Hadith are verified and authentic and should be acted upon according to scholars.

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and Companions!

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The first question of Fatwa no. 15064

Q 1: Concerning the Hadith: U I have been commanded not to tuck up the cloth or hair." which

prohibits folding clothes. Does the Hadith apply to those who roll their trousers up
claiming they apply the Sunnah though the Hadith includes prohibition?

A: The Hadith indicates that a person offering Salah should not busy himself and mess with his
clothes and hair during Salah (Prayer), or prevents the ends of his clothes from reaching the ground
when prostrating. In fact the person offering Salah should leave his clothes come down with hi in,
and should not braid his hair but should untie it so that it prostrates with him.

(Part No. 5; Page No. 377)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
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"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16147

Q 1: What is the ruling on offering Salah (Prayer) in a room that includes pictures or
statues of humans and animals for decoration?

A: It is Haram (prohibited) to keep pictures and statues at home, based on the saying of the Prophet
(peace be upon hirn) to L A ly (may Allah be pleased with hirn) J ("Do not leave any image without

blotting it out or a prominent grave without levelling it." The Prophet (peace be upon him) also said,

"Angels do not enter a house in which there is a dog or a picture." It is Makruh (reprehensible) to

offer Salah in a room that con tains hanged or erected pictures, especially if they are hung in the
direction of the Qiblah (direction faced for Prayer towards the Ka'bah). However, the Salah is
considered valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17762

Q 4: What is the ruling on offering Salah (Prayer) on a rug with pictures of animals,
people or plants?

A: It is Makruh (reprehensible) to offer Salah on rugs with inscriptions or pictures on them for they
distract from Khushu' (the heart being attuned to the act of worship) but Salah is valid.

(Part No. 5; Page No. 378)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 20583

Q 2: What is the ruling on offering Salah (Prayer) at home where there are magazines
and newspapers - containing pictures - on desks, furniture, and other visible places?

A: Muslim man are obligated to offer Salah in the Masjid (mosque) in congregation. It is not
permissible for them to offer Salah individually or at home without a legal excuse that permits them
to do so. It is Makruh (reprehensible) to offer Salah while facing pictures or in a place where there
are pictures hanging on the walls. Yet pictures are considered demeaned if they are thrown on the
floor.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

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"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

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The first question of Fatwa no. 14283

Q 1: It is an act of Sunnah to look at the place of Sujud (prostration) during Salah
(Prayer). But, when I offer Salah (Prayer) behind an Imam and close my eyes I feel more
Khushu 1 (the heart being attuned to the act of worship) and reverence.

(Part No. 5; Page No. 379)

Closing my eyes helps me ponder the meanings of the Ayahs which the Imam recites and

the relation between these Ayahs and the universe and what it contains of miracles that

assure the Power and Might of Allah. But when I open my eyes to look at the place of

Sujud as the Prophet (peace be upon him) ordered us to do, I become afflicted with

Waswasah (Insinuating or obsessive thoughts instigated by Satan). What is the ruling on

this?
urn*.

A: During Salah it is prescribed that the Muslim should look at the place of Sujud and not close their
eyes; for they are engaged in an act of worship in which they supplicate their Lord and ask Hirn His
Mercy. Irnarn Muslim and others related that the Messenger of Allah (peace be upon him) said: 'let

the people who lift their sights towards heaven during Salah desist, or else their sights will be taken
away."> Also, Al-Bukhari and Muslim narrated that The Prophet (peace be upon him) offered Salah

wearing a Khamisa (a marked woolen garment) with marks on it. Thereupon, the Prophet (peace be
upon him) said, u The marks on it diverted my attention, take this (Khamisa) to Abu Jahm and bring
an Inbijaniyah (unmarked garment) (from him)." If it was permissible for a person to close their

eyes, the Messenger of Allah (peace be upon him) would have closed his eyes to avoid being
occupied by the marks of the garment. Therefore, you should look at the place of Sujud and try to
ponder the recitation and supplications and try to suppress the insinuations of Satan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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(Part No. 5; Page No. 380)

The second question of Fatv/a no. 18882

Q 2: Why do we not look towards heaven and instead look at the place of Sujud
(prostration) [during Salah (Prayer), ed.]?

A: The basic principle is that during Salah, Khushu' (the heart being attuned to the act of worship) is
obligatory and its perfection is recorn mended. Allah mentions it as one of the obligations of Salah in
His saying: Successful indeed are the believers.MThose who offer their Salat (prayers) with all

solemnity and full submissiveness.) {And those who turn away from Al-Laghw (dirty, false, evil vain

talk, falsehood, and all that Allah has forbidden). And those who pay the Zakat. And those who

guard their chastity (i.e. private parts, from illegal sexual acts) Furthermore, the Prophet (peace be

upon him) said about the people who turn their eyes toward the heaven: 'let some people desist

from lifting their sights towards heaven when supplicating in Salah (Prayer), or else they will not
return to them. JJ ) Another narration states: u ...or else their sights will be snatched away." This is

because turning the eyes toward the heaven may lead a person who is performing Salah to seeing
things that distract their heart and prevent them from obtaining Khushu' and contemplating what is
being recited.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18202

Q: Sometimes i am distracted by worldly matters while offering Salah (Prayer). Should
repeat it?

(Part No. 5; Page No. 381)

A: A Muslim should offer Salah with a submissive heart, and contemplate the Ayahs (Qur'anic
verses) and the Dhikr (Remembrance of Allah) they recite while feeling Khushu " (the heart being
attuned to the act of worship). Allah (Glorified and Exalted be He) says: Successful indeed are the

believers.) <Those who offer their Salat (prayers) with all solemnity and full submissiveness.} If a

worshipper becomes occupied with some idea during Salah, they should turn this idea away and
there is no harm on them. They do not have to repeat Salah, but they should perform Ruku "
(bowing) and Sujud (prostration) quietly and rest between the two Sujuds until all limbs return to
their normal position. They should also keep up the Shar"i (Islamically lawful) Dhikr and
Du "a' (supplication) in Sujud, for the Prophet (peace be upon him) said, "So far as Ruk'u is

concerned, extol in it the Great and Glorious Lord, while in Sujud be earnest in Du "a 1 , for it is fitting
that your Du "a's should be answered." (Related by Muslim in his Sahih (authentic) Book of Hadith)

The Prophet (peace be upon him) also said, U A Servant is closest to their Lord when they are

prostrating. So increase supplications (in prostration)/' (Related by Muslim in his Sahih Book of

Hadith) Anas (may Allah be pleased with him) said, "When the Prophet (peace be upon him) lifted

his head from Ruku \ he used to stand up (so long) that people would think he has forgotten (to
perform Sujud). When he sat between the two Sujuds, he would stay in that position until people
would think he had forgotten (to perform the second Sujud). ">

(Part No. 5; Page No. 382)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Shaykh

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ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16586

Q: What is the ruling on a person who wants to break wind while offering Salah (Prayer)
yet keeps holding it till Salah is over?

A: It is authentically reported in the Hadith on the authority of 'Abdullah Ibn Zayd (may Allah be
pleased with hirn) that he said: A complaint was made to the Prophet (peace be upon him) about

when man thinks to have let out something during Salah. He (peace be upon him) said, 'He should
not leave (prayer) unless he hears a sound or detects a smell (of passing wind)." (Agreed upon by

Al-Bukhari and Muslim) Therefore, if the person has not experienced any of these signs, his Salah is
valid. But he should not enter Salah while suppressing passing wind according to the Hadith reported
by 'Aishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said:
"No prayer can be (rightly performed) when the food is present (before the worshipper) or when

suppressing an urge to urinate/defecate. " (Agreed upon by Al-Bukhari and Muslim) This also applies

to passing wind if the person is holding it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

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Fatwa no. 15138

Q: is the Hadith stating that: "There should be no Salah (Prayer) in the presence of food. "
particular to supererogatory Salah or

(Part No. 5; Page No. 383)

is it generally applicable to both the obligatory and supererogatory Salah? If it is
general, does the presence of food remove the obligation to perform Salah in
congregation?

A: The Hadith is general and applies to both the obligatory and supererogatory Salah. It means that
when a Muslim prays their thoughts should be focused on their Salary recitation of the Qur J an, and
Du'a J (supplication), they should not be distracted by their food, if they are hungry and then food is
served and the Salah has commenced, their leaving the food in spite of being hungry will distract
them from performing Salah the way it should be. It does not mean that the presence of food
removes the obligation of congregational Salah. It is not permissible to consider the bringing of food
at the time for Salah as an excuse for abandoning the congregational Salah. Allah has made it
obligatory to perform Salah in congregation even in situations of fear, if it is continual. This ruling is
not specific to food either, it also applies if someone feels the urge to urinate or defecate. In such a
case, they should not go to perform Salah; they must relieve themselves first then head for Salah. If
they are able to join the congregation this is good, otherwise they can perform it individually or with
anyone else that they find. It was narrated by Muslim that the Messenger of Allah (peace be upon
him) said, "There should be no Salah (Prayer) in the presence of food or while suppressing an urge

to urinate/defecate. "

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflty

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19177

Q: I carry a copy of the Qur J an while offering Salah (Prayer) behind the Imam (the one
who leads congregational Prayer). It should be noted that I concentrate much and my
mind does not go astray, and the moves I make in Salah

(Part No. 5; Page No. 384)

are only for opening and closing the Qur'an. Is this permissible? I hope you will explain
the issue!

A: The Ma' mum (a person being led by an Imam in Prayer) has to listen attentively to the recitation
of the Imam and contemplate the Words of Allah they are hearing. They should not be distracted by
anything as Allah (Exalted be He) says: listen to it, and be silent that you may receive mercy. > Imam

Ahmad (may Allah be merciful to him) said that religious scholars agreed by consensus that this Ayah
is about listening to the recitation of the Qur'an in Salah. holding a copy of the Qur'an while offering
Salah behind the Imam for the sake of following the Imam causes the person to make repeated
moves which distracts the people offering Salah around them. This may affect the perfection of
submission and humbleness to Allah in Salah, so it is prescribed to abandon it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15726

Q: What is the ruling on using electric heaters in Masjids (mosques) in winter? Some
Muslim brothers claim that they are fire and it is not permissible to face fire during Salah
(prayer).

A: There is nothing wrong in placing electric heaters in Masjids for the benefit of those who offer
Salah. Also, there is nothing wrong in facing therm during Salah because they are not fire;

(Part No. 5; Page No. 385)

they are electric power such as lamps.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15508

Q: What is the ruling on using Siwak (tooth-cleansing stick) before and during Salah
(Prayer)?

A: It is an act of Sunnah to use Siwak when intending to offer Salah prior to commencing it. This is
substantiated by what the Six Hadith Compilers (Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidhy, Al-
Nasa'y, and Ibn Majah) narrated on the authority of Abu Hurayrah (may Allah be pleased with him)
that the Prophet (peace be upon him) said: u If it were not for the fear that I might make it hard for

my Ummah (nation based on one creed), I would have commanded them to use the Siwak at the
time of every Salah. " As for using Siwak after commencing Salah it is impermissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

v Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19380

Q: What is the ruling on iq x a" (sitting on one's buttocks) in Salah?

A: Iq "a' during Salah is of two fbrrns:

The first form is: Sitting with one's buttocks on the thighs and raised heels, or placing one's
forearms on the ground as dogs and beasts do,

(Part No. 5; Page No. 386)

This form of Iq "a' is known to Arabs and it is reprehensible. Anas ibn Malik (may Allah be pleased
with him) narrated that the Messenger of Allah (peace be upon him) said, "When you raise your

head after Sujud (prostration), do not sit (on your buttocks spreading your feet) as dogs do."

(Related by Ibn Majah in his "Sunan", vol. 1, p. 2S9) It is also related on the authority of "Aisha (may
Allah be pleased with her) that "The Prophet (peace be upon him) disliked that a person spread

their arms as beasts do. He used to sit on his left leg, raise up his right leg, and forbid "Uqbat-ul-
Shaytan (the devil's way of sitting on the heels)." (Related by Imam Ahmad in his "Musnad", vol. 6,

p. 194. with this wording) It is also related by Imam Muslim in his Sahih (book of sound Hadith) and
Abu Dawud in his book of Sunan.

The second form of Iq x a" is explained by Imam Ahmad (may Allah be merciful with him) in his
commentary: Sitting on one's heels with the soles of the feet facing outward. This manner of sitting
is controversial among the Companions and scholars. "Aly, Abu Hurayrah, Qatadah, Imam Malik, Al-
Shafi "y, Abu Hanifah, and Imam Ahmad, according to the soundest opinion reported from him, hold
the view that it is reprehensible during Salah and most scholars are of this opinion. They cited the
general Hadith which prohibit Iq "a' as a proof for this. They also argued that Iq "a' contradicts Iftirash
(placing the left foot to the side and sitting on it between the two prostrations, keeping the right foot
vertical) reported from the statements and actions of the Prophet (peace be upon him) referring to
the manner of sitting between the two prostrations

(Part No. 5; Page No. 387)

as mentioned above. Some other scholars including Al-Bayhaqy, Qadi Tyad, Abu Dawud, the
compiler of Sunan and others held the view that Iq "a' is permissible during Salah. As for the Iq "a 1
reprehended in some Hadith, it is of the first form. Tawus said: I saw Ibn "Umar, Ibn "Abbas, and
Ibn Al-Zubayr do this. As for Ibn "Umar, he did this when he grew old and used to say: Do not follow
me because I have grown old. As for Ibn "Abbas, he believed that this form is the Sunnah (whatever
is reported from the Prophet) because of what Muslim related on the authority of Tawus who said:
"We asked Ibn "Abbas about Iq "a' on one's feet during Sujud, he said, 'It is the Sunnah. 1 We said,

'It is not proper for a person to do so,' he (Ibn "Abbas) said, 'It is the Sunnah of your Prophet.'"}

(Related by Muslim in his Sahih, vol. 1, p. 30S, and Abu Dawud in his Sunan, vol. 1, p. 194) Thus, it
is authentically proven that this form of sitting is the one reported from the Prophet (peace be upon
him) as mentioned by Ibn "Abbas (may Allah be pleased with them both). The common form of
sitting of the Prophet (peace be upon him) is that he used to sit on his left foot and raise his right one
up. The one who sits in this form will not be rebuked because it is reported from the Prophet (peace

be upon him). Imam Ahmad said: I do not do it and do not rebuke those who do it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 388)

The third question of Fatwa no. 28683

Q 3: It was reported that the Prophet (peace be upon him) used to prolong his Tahajjud
(optional late night Prayer), including sitting between the two sajdahs (prostrations),
during which it is recommended to say, "0 Allah, forgive me, have mercy on me... etc."
Thus, what should a Muslim who wants to prolong the two Sajdahs say besides this
Du x a" (supplication)? May he repeat this Du^a" so that the time he sits between the two
Sajdahs becomes equal to that of the Sajdah as in the Hadith reported on the authority
of Hudhayfah and Ibn Mas T ud regarding their offering Qiyam-ul-Layl (standing for
optional Prayer at night) with the Prophet (peace be upon him)?

A: The Prophet (peace be upon hitn) ('used to say when sitting between the two Sajdahs: 0 Allah,
forgive me, have mercy on me, heal me, guide me, and provide for me. One may repeat it thrice or
say along with it any other authentically reported Du "a 1 .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17930

Q 3: What is the ruling of being led in Salah (Prayer) by a man who says the Takbir
(saying: "Allahu Akbar [Allah is the Greatest]") intervening the movements of salah
after completing the movement? For example, he bends to perform Ruku 1 (bowing) first,
and then says Takbir and so on.

A: Takbir that intervenes the movements should be said on moving from one Rukn (integral/Pillar) of
Salah to another. Thus, it should not be said before or after moving,

(Part No. 5; Page No. 389)

for in both cases it will be out of place. The author of Sharhul-Zad said, "The place of performing
that is when moving between a beginning of an action and an end." Quoted from Hashiat Ibn Qasim
(1/128), Therefore, the Imam in question should be advised to abide by the rule mentioned so as to
avoid violating it. Moreover, any Imam who violates such a rule should be advised not to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 13959

Q 1: As you know, jalsat-ul-Istirahah (a brief sitting after prostration and before
standing during the Prayer) is one of the recommendable acts of Salah (Prayer). When
should one then say Takbir (saying: "Allahu Akbar [Allah is the Greatest]"); on rising
after Sujud (prostration) or after finishing Jalsat-ul-Istirahah and on getting up? How
long should Jalsat-ul-Istirahah take?

A: Takbir should begin on rising after Sujud and end on sitting for Jalsat-ul-Istirahah, after which one
should get up without Takbir.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18615

Q 3: Most of the Ma 'mums (persons being led by an Imam in Prayer) and Imams (persons
who lead congregational Prayer) at different Masjids (mosques) in our area do not make
Jalsat-ul-Istirahah (a brief sitting after prostration and before standing during the
Prayer).

(Part No. 5; Page No. 390)

However, only very few Imams make it. My question is whether it is permissible to
abandon Jalsat-ul-Istirahah to follow the Imam and the congregation.

A: jalsat-ul-Istirahah is an act of Sunnah (whatever is reported from the Prophet) according to some
scholars. Accordingly, whoever abandons it is not to be blamed whether they are Imams, those
praying individually, or Ma'mums.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 391)

Qunut in Obligatory Salahs

The fifth question of Fatwa no. 18891

Q 5: What is the ruling on saying Du*a'-ul-Qunut (supplication recited while standing after
bowing in the last unit of Prayer)?

A: There are three cases for Du'a J -ul-Qunut:

First: Saying Du'a J -ul-Qunut in Witr (Prayer with an odd number of units), which is Mustahab
(desirable). This is based on the Hadith narrated by Al-Hasan ibn l Aly (may Allah be pleased with
them) who said: The Messenger of Allah (peace be upon him) taught me some words that I say

during Qunut in the Witr Prayer. They are, 'Allahurnrna ihdini firman hadayta, wa 'afini flman 'afayta,
wa tawallani fiman tawallayta, wa barik li flma a'tayta, wa qini sharra ma qadayta, fa inaka taqdi wa
la yuqda 'alaik, wa inahu la yadhilu man walayta, tabarakta Rabana wa ta'alayta [O Allah! Guide me
among those You have guided. Protect me among those You have protected. Take me into Your Care
among those You have taken into Your Care. Bless me in what You have bestowed (on me). Guard
me from the evil of what You have decreed, for You are the One Who decrees, and none can decree
over You. Truly, the one whom You patronize can never be abased. Blessed and Exalted are You, our
Lord]. ' (Related by Ahmad and the Compilers of the Sunan [Abu Dawud, Al-Tirrnidhy, Al-Nasa J y and

Ibn Majah] and it was ranked as Hasan [a Hadith whose chain of narration contains a narrator with
weak exactitude, but is free from eccentricity or blemish] by Al-Tirrnidhy)

Second: Saying Du'a J -ul-Qunut at calamity, whether by invoking for a group of Muslims or against a
group of Kafirs (disbelievers). This type of Qunut is permissible, because it was authentically reported
on the authority of Anas (may Allah be pleased with him) that the Messenger of Allah (peace be

upon him) kept observing Du'a J -ul-Qunut for one month, after rising from Ruku 1 (bowing) in Fajr
(Dawn) Prayer, asking Allah to punish the tribes of Ra l l and Dhakwan. (Agreed upon by Al-Bukhari

and Muslim)

Third: Saying Du'a J -ul-Qunut in Fajr Prayer constantly, which is a Bid'ah (innovation in religion). It
was authentically reported on the authority of Sa'd ibn Tariq Al-Ashja'y who said that he asked his

father, 'O father! You prayed behind (led by) the Messenger of Allah (peace be upon him), Abu Bakr,
'Ulnar, 'Uthrnan and L A ly here in Kufa for around fifty years; did they say Du'a J -ul-Qunut in Fajr
Prayer? 1

(Part No. 5; Page No. 392)

He replied, 'Dear son, this is a newly-invented practice (in religion). 1 (Related by Ahmad, Al-
Tirrnidhy, Al-Nasa J y, and Ibn Majah; it was ranked as Sahih [authentic] by Al-Tirrnidhy)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 15391

Q 3: What is the ruling on reciting qunut (supplication recited while standing after bowing
in the last unit of Prayer) in Fajr (Dawn) Prayer every day?

A: Reciting Qunut in Fajr Prayer is not permissible except in cases of calamities, such as an
epidemic, a siege being laid to the country, or the Muslims being persecuted. In such cases, it is
permissible to recite Qunut in Fajr Prayer and other Prayers as the Prophet (peace be upon him)
used to do.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn "Abdullah

Shaykh

Fawzan

Ghudayyan

-Afify

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21454

Q 3: What is the ruling on praying behind an Imam who makes Qunut (supplication while
standing after bowing in the last unit of Prayer) in the second Rak'ah (unit of Prayer) of
every Fajr (Dawn) Prayer before Ruku 1 (bowing)? Is Qunut in the Fajr Prayer a Sunnah
(supererogatory act of worship following the example of the Prophet) or Mustahab
(desirable)?

A: Qunut in the Fajr Prayer is not legislated except in afflictions.

(Part No. 5; Page No. 393)

This is because the Prophet (peace be upon hirn) did not do it except in afflictions. It was not
authentically confirmed that he made Qunut constantly. Praying behind the Imam who constantly
makes Qunut is valid; however the Ma'mum (a person being led by an Imam in Prayer) should not
follow hirn, instead he should repeat, "Rabana wa laka al-hamd, hamdan kathiran tayyiban
mubarakan fihi, miTa as-sama J i wa mi Fa alard wa mira ma shi J ta min shay'in ba J d [O our Lord, to
You be praise, much good and blessed praise, filling the heaven, filling the earth and filling whatever
else You will]."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 17574

Q 2: It is known that the Prophet (peace be upon him) did not make Qunut (supplication
while standing after bowing in the last unit of Prayer) constantly in the Fajr (Dawn)
Prayer, and that doing so is a Bid l ah (innovation in religion) and deviation from the right.
What shall we do when offering Salah (Prayer) behind an Imam who makes Qunut
constantly in the Fajr Prayer? Should we follow him, because the Imam is appointed to be
followed or do we have to follow the Sunnah (whatever is reported from the Prophet)
and disobey the Imam? What if contradicting the Imam will lead to confusion among
those who are praying? Do we have to follow the rule of applying the lesser of two evils?
Please guide us.

A: According to the Sunnah, Qunut in the Fajr Prayer is not to be made except during calarnites. This
is the more correct of the two opinions held by the Muslim scholars. But your Salah (Prayer) behind
an Imam who constantly says Du'a J -ul-Qunut is better than not praying behind him if this will cause
dissension and disorder.

(Part No. 5; Page No. 394)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20926

Clarification of Qunut at times of afflictions

All praise is due to Allah Alone; and may peace and blessings be upon the Final Prophet Muhammad,
his family, and Companions!

Due to the numerous questions concerning how to make Qunut (supplication while standing after
bowing in the last unit of Prayer) in afflictions, its ruling, and the need of knowing the Sunnah
regarding Qunut and working according to it to avoid the errors committed by some people, the
Permanent Committee for Scholarly Research and Ifta J would like to explain the following for
Muslims:

First: Making Qunut when Muslims are afflicted by temporary trials is one of the lawful acts in Salah.
This is one of the authentically established acts of Sunnah reported in the Two Sahih (authentic)
Books of Hadith (i.e. Al-Bukhari and Muslim) in addition to other books. It is narrated on the authority
of Anas ibn Malik (may Allah be pleased with him) that: < u The Prophet (peace be upon him) sent

seventy men, called Al-Qurra J (Qur J an Reciters), for some purpose. Two clans of Banu Su lay m,
namely Ra'l and Dhakwan, obstructed their way near a well known as Ma'unah Well. The people (i.e.
Al-Qurra J ) said, 'By Allah, we have not come to harm you, but we are passing by you on our way to
do something for the Prophet (peace be upon him). J

(Part No. 5; Page No. 395)

But (the two clans) killed them. The Prophet (peace be upon him) therefore invoked against them for
a month during Salat-ul-Ghadah (morning Prayer).") It is also narrated on the authority of Abu

Hurayrah and Anas (may Allah be pleased with them) that the Prophet (peace and be upon him)
made Qunut after Ruku' (bowing) in the last Rak'ah (unit of Prayer) for one month: 'Upon raising his

head (from bowing) he would say, 'Sarnfa Allahu liman hamidah [Allah listens to those who praise
Him], Rabbana wa lakal hamd [Our Lord, to you is the Praise]/ then he would supplicate to Allah for
certain men whom he mentioned by name, saying, '0 Allah! Save Al-Walid ibn Al-Walid and Salamah
ibn Hisham and 'Aiyyash ibn Abu Rabi'ah and the oppressed believers. 0 Allah! Harden Your
Punishment against the tribe of Mudar and inflict upon them years (of famine) like the years (the
famine which broke out at the time) of Yusuf (Joseph). There are many other well-known Hadith

supporting the same meaning.

Second: Afflictions for which supplication while standing in Salah is legislated are those which
concern Muslims in general, such as when the disbelievers attack Muslims, supplicating for the
Muslim captives, and for Muslims who are afflicted by famine, the spread of epidemics, etc.

Third: Qunut Al-Nawazil (Qunut for removing calamities) is to be said after rising from the
Ruku' (bowing) of the last Rak'ah in all the obligatory Prayers, whether Jahri (Prayer recited out loud)
or Sirri (Prayer with subvocal recitation). This is more confirmed in Fajr (Dawn) Prayer. It is reported
on the authority of Ibn 'Abbas (may Allah be pleased with them) that: "The Messenger of Allah

(peace be upon him) continued to make Qunut for a month successively at the Zhuhr (Noon), 'Asr
(Afternoon), Maghrib (Sunset), 'Isha J (Night) and Fajr (pawn) Prayers, at the end of every Salah.

When he said, 'Sami'a Allahu liiman harnidah [Allah listEns tD those who praise Him]/ in the last
Rak'ah, he would invoke Allah against some clans of Banu Sulayrn, namely Ra'l, Dhakwan, and
'Usayyah while those praying behind him would answer 'Amen. JJJ

(Part No. 5; Page No. 396)

(Related by Imam Ahmad and Abu Dawud)

Fourth: There is no specific Du'a J to say in Qunut Al-Nawazil, but Muslims should supplicate at every
time with what is suitable for their circumstances under the affliction. Anyone who supplicates in
afflictions with Du'a J -ul-Qunut that is said in the Witr (Prayer with an odd number of units), which is
"Allahumma ihdina fiman hadayt... [O Allah, guide me among those You have guided...], has
contradicted the Sunnah and missed the purpose. The Prophet (peace be upon him) did not invoke
Allah in afflictions with this Du'a J ; rather, he used to teach it to the people to say it in the Witr Prayer.

Fifth: Qunut Al-Nawazil is legislated from the time a calamity occurs until it is removed.

Sixth: The Imams of the Masjids (mosques), may Allah grant them success, have to strive to learn
the Sunnah and abide by it in all matters, because people imitate them and learn from them. Careful
caution must be paid not to contradict the Sunnah, either out of exaggeration or negligence. This
applies to Du'a J -ul-Qunut said in the Witr Prayer and upon occurrence of Nawazil (calamities). What
Islam prescribes is to supplicate with all-inclusive words, using the authentically reported
supplications that should be said with calmness and submissiveness. There must be no elongation,
redundancy, or causing hardship to the Ma'mums (persons being led by an Imam in Prayer). The
Imam should make Qunut only in general afflictions.

All praise be to Allah Alone, Lord of the worlds, and peace and blessings be upon His Messenger, and
his family and Companions.

(Part No. 5; Page No. 397)

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15766

Q: One of the Imams (the one who leads congregational Prayer) said, "One day after a
heavy rainfall in the l Isha' (Night) Prayer, in the last Rak'ah (unit of Prayer) before Sujud
(prostration), I said, "O Allah! All praises and thanks are due to You, as should be for the
Grace of Your Face and the Magnificence of Your Sovereignty. □ Allah! All thanks are due
to You until You are pleased, and all thanks are due to You when You are pleased, and all
thanks are due to You after You are pleased. O Allah! All thanks are due to You for this
rain. 0 Allah make it beneficial not harmful. 0 Allah! Bless what You have given us and
make it a provision to us for a long time, and make it a means that helps us obey You. 0
Allah! All praises and thanks are due to You for Your Mercy and Blessings. May the
Peace and Blessing of Allah be upon our Prophet Muhammad, his family and Companions."
The Ma'mums (persons being led by an Imam in Prayer) said, "Amen". Some said that the
Imam should not say such Du l a J (supplication) in an obligatory Prayer. The Imam asked to
submit his question to Your Eminence in order to give him your legal opinion whether
what he did was permissible or not. The Imam further mentioned that this was the first
time he did so and that his purpose was to thank and glorify Allah for this immense
blessing. I hope that Your Eminence will answer the question. May Allah reward you with
the best reward and may He help you!

A: The act done by the mentioned Imam is similar to Qunut (supplication after bowing while standing
in Prayer) in the lastRak'ah of obligatory Salah (Prayer) -

(Part No. 5; Page No. 398)

but it is made out of place (occasion), because Qunut should only be made in the times of affliction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 399)

The Last Tashahhud

The third question of Fatwa no. 13959

Q 3: al-Salat-ul-Ibrahimiyyah (the second part of the Tashahhud) is the most correct
formula for invoking Allah to confer peace and blessings upon the Prophet (peace be
upon him). Is there any other formula for invoking peace and blessings upon the Prophet
and is the phrase saying, "You are indeed Worthy of Praise, Full of Glory" authentically
reported as part of it?

A: According to the Hadith reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim), Al-Salat-ul-Ibrahirniyyah has certain characteristics. It was narrated from Ka'b ibn 'Ujrah
(may Allah be pleased with him) who said. The Messenger of Allah (peace be upon him) came to

us , so we said to him, "We have learnt how to invoke peace upon you, but how should we invoke
blessings upon you." He (peace be upon him) said, 'Say: 0 Allah! Send Salah (Graces, Honours,
Blessings, Mercy) upon Muhammad and upon the Family of Muhammad as You have sent Salah upon
the Family of Ibrahim (Abraham), You are indeed Worthy of Praise, Full of Glory. O Allah! Send
blessings upon Muhammad and upon the Family of Muhammad as You have sent blessings upon the
Family of Ibrahim, You are indeed Worthy of Praise, Full of Glory !" J > It was reported from Abu

Hurayrah (may Allah be pleased with him) that They asked, "O Messenger of Allah! How should we

invoke blessings upon you?" He (peace be upon him) said, 'Say: O Allah! Send Salah (Graces,
Honours, Blessings, Mercy) upon Muhammad and blessings upon Muhammad and the Family of
Muhammad as You have sent Salah and blessings upon the Family of Ibrahim, You are indeed
Worthy of Praise, Full of Glory. "' Al-Bayhaqy stated that it was related by Al-Bazzar with an authentic

chain of narrators. It was reported in "Sahih Muslim" on the authority of Abu Mas'ud Al-Ansary (may
Allah be pleased with him) that The Messenger of Allah (peace be upon him) came to us while we

were sitting with Sa'd ibn 'Ubadah. Bashir ibn Sa'd said to him, 'Allah (may He be Exalted)
commanded us to invoke blessings upon you, but how should we invoke blessings upon you? J The
Messenger of Allah (peace be upon him) fell silent until we wished he had not asked him.

(Part No. 5; Page No. 400)

'Say: O Allah! Send Salah (Graces, Honours, Blessings, Mercy) upon Muhammad and upon the Family
of Muhammad as You have sent Salah upon Ibrahim (Abraham) and upon the Family of Ibrahim, and
send blessings upon Muhammad and upon the Family of Muhammad as You have sent blessings upon
Ibrahim (Abraham) and upon the Family of Ibrahim in the Worlds, You are indeed Worthy of Praise,
Full of Glory! As for Salam (Islamic greeting of peace), it is as you have learned. It was also

authentically reported from Abu Hamid Al-Sa'idy that They said, "O Messenger of Allah! How should

we invoke blessings upon you?" He (peace be upon him) said, "Say: O Allah! Send (Graces, Honours,
Blessings, Mercy) Salah upon Muhammad and his wives and his offspring as You have sent Salah
upon the Family of Ibrahim (Abraham), and send blessings upon Muhammad and his wives and his
offspring, as You have sent blessings upon the Family of Ibrahim, You are indeed Worthy of Praise,

Full of Glory. "'} This is the wording of Muslim. The formula of Al-Salat-ul-Ibrahirniyyah is preferred,

and anyone who recites an invocatory formula that is authentically reported from the Prophet (peace
be upon him) has done right.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16431

Q: I work in one of the agencies that propagate Islam. One of the Islamic books that we
distribute is written in English. It is titled "Islam in Focus" and it is a brief explanation of
Islam. In the chapter on invoking Allah's blessings upon the Prophet (peace be upon him)
after reciting the Tashahhud (a recitation in the sitting position in the second/ last unit
of Prayer), it states:

(Part No. 5; Page No. 401)

"□, Allah! Send Your prayers upon our Prophet Muhammad and the family of our master
Muhammad, just like You sent Your prayers upon our master Ibrahim and the family of
our master Ibrahim. Send Your blessings upon our master Muhammad and the family of
our master Muhammad, just like You sent Your blessings upon our master Ibrahim and
the family of our master Ibrahim in the Worlds. You are indeed the Praiseworthy and the
Glorious." I ask about the permissibility of reciting this form? If it is not permissible to
recite, I hope Your Eminence will guide me regarding what is correct.

A: The authentically reported narrations on Al-Salat-ul-Ibrahirniyyah (the second part of the
Tashahhud) do not include the word "master". Hence it is not permissible to recite it in Salah, since
acts of worship are Tawqifiy (bound by a religious text and not subject to personal opinion) matters.
If the book is to be printed and distributed, the word "master" must first be deleted from Al-Salat-ul-
Ibrahimiyyah. This way we will be acting upon the authentically reported narrations from the Prophet
(peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16730

Q 1: After I recite the last Tashahhud (a recitation in the sitting position in the
second/ last unit of Prayer) I supplicate to Allah for myself, my parents, my brothers,
sisters and my wife. Is it permissible to do so in Tashahhud?

A: There is no nothing wrong in supplicating to Allah for yourself and your parents after invoking
Allah's peace and blessings upon the Prophet Muharnrnad (peace be upon hirn) in the last
Tashahhud. However, this should be done after asking Allah's Refuge against the torture of Hell-fire,

(Part No. 5; Page No. 402)

the punishment in the grave, the trials of life and death and the trial of Al-Masih-ul-Dajjal (the
Antichrist). The Prophet (peace be upon hirn) urged the believers to exert themselves in supplicating
to Allah during Tashahhud and did not specify a Du'a J (supplication). Moreover, Allah (Exalted be He)
says: {and ask forgiveness for your sin, and also for (the sin of) believing men and believing

women.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 403)

Tranquility

The first question of Fatwa no. 16362

Q 1: What is the ruling on khushu 1 (the heart being attuned to the act of worship) during
performing Salah (Prayer)? Besides, how can I refute the saying that Khushu 1 in Salah is
Sunnah (a commendable act) not Wajib (obligatory)?

A: There are two different kinds of Khushu': Wajib and Mustahab (desirable). The Khushu' which is
Wajib is to have tranquility while doing all the acts of Salah so that they are done fully and perfectly.
This kind of Khushu' is that which is meant by the Saying of Allah: Successful indeed are the

believers. Those who offer their Salat (prayers) with all solemnity and full submissiveness. and it

is that which is meant by the Hadith of the Prophet (peace be upon him) about the person who
wrongly performed his Salah.

On the other hand, the Khushu' which is Mustahab is to perform Salah perfectly along with all its
Mustahab acts and sayings.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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"Abdul- "Aziz Al
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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20619

Q 4: What is the ruling on offering Ruku 1 (bowing in Prayer) and Sujud (prostration in
prayer) in a hurry and neglecting the supplications said between the two prostrations,
such as, "My Lord, forgive me"?

(Part No. 5; Page No. 404)

A: It is compulsory to offer the entire pillars of Salah (Prayer) with tranquility. The Prophet (peace be
upon hirn) ordered the person who was at fault in offering his Salah and did not observe tranquility in
it to perform his Salah again saying to him: 'Offer the Salah, for you have not offered it (as it should

be).">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 405)

Taslim

Fatwa no. 14200

Q: After the final Tashahhud (a recitation in the sitting position in the last unit of
Prayer), is it enough to perform Taslim (salutation of peace ending the Prayer) to the
right or should one perform Taslim to the right and the left, whether one is an Imam (the
one who leads congregational Prayer) or offering prayer individually? Is the prayer, thus
considered valid or not? Was this authentically reported from the Messenger of Allah
(peace he upon him)? Please advise as soon as possible, so that the Ummah (community)
may benefit. May Allah protect and preserve you!

A: It was authentically reported that the Prophet (peace be upon him) used to perform Taslirn in
Salah (prayer) to the right and to the left while saying "As-salarnu "alaykurn warahrnatullah (may
Allah's Peace and Mercy be upon you)". It was authentically reported from "Abdullah ibn Mas"ud
(may Allah be pleased with him) that "The Prophet (peace be upon him) used to pronounce Taslim

(by turning his head) to his right side, saying 'As-salarnu "alaykum warahrnatullah' and to his left
saying 'As-salarnu "alaykum warahrnatullah." 1 In another narration, "I saw the Messenger of Allah

(peace be upon him) pronouncing Taslim to his left and right sides until the whiteness of his cheek
was seen.">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 406)

Fatwa no. 13831

Q: There are many rulings with regards to the Ma'mums (people being led by an Imam in
Prayer) leaving the Masjid (mosque) after Taslim (salutation of peace ending the Prayer)
and before the Imam leaves the Qiblah (direction faced for Prayer towards the Kabbah).
These rulings range between Mustahab (desirable), Ja J iz (permissible) and Makruh
(reprehensible). The Messenger of Allah (peace be upon him) said: U I am your Imam so do

not precede me in Ruku' (bowing), Sujud (prostration), Qiyam (standing), or leaving. " The Hadith

indicates that just as it is unlawful for the Ma'mum to precede the Imam in Salah, it is
unlawful to precede him in leaving Salah. So, we would like to know the exact ruling on
this issue. We hope the reply will come soon at the address of the school because the
question is part of the syllabus taught to the pupils this year. We fear giving them a
ruling that does not conform with the Shari'ah (Islamic law). May Allah protect you and
keep you as a reference for all Muslims in religious matters.

A: the meaning of leaving Salah is ending it by reciting Taslim (salutation of peace ending the
Prayer). It is authentically reported that preceding the Imam in leaving Salah is prohibited. On the
authority of Anas (may Allah be pleased with him) the Messenger of Allah (peace be upon him) is
reported to have said: "O people! I am your Imam so do not precede me in Ruku 1 (bowing), Sujud

(prostration), Qiyam (standing), or leaving (i.e. Taslim).'") So, it is prohibited for the Ma'mum (a

person being led by an Imam in Prayer) to recite Taslim before the Imam, but there is nothing wrong
in leaving the Masjid before him after Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

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Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 407)

Fatwa no. 18735

Q: Some Ma'mums (persons being led by an Imam in Prayer) offer the Taslim (salutation
of peace ending the Prayer) after the Imam's first Taslim and the second Taslim after his.
They say that this is the correct way to perform the Taslim, although most Ma'mums wait
until the Imam has offered the second Taslim before they do it. What is your explanation
about this?

A: It was related in the Sunan (Hadith compilations classified by jurisprudential themes) that the
Prophet (peace be upon him) said, < u The key to Salah is purification. Its Tahrim (fbrbiddance of any

actions outside prayer) is (starts) with the Takbir (saying: 'Allahu Akbar [Allah is the Greatest]' upon
commencing Prayer) and its Tahlul (ending of the praying state) is with the Taslim. ") The

authentically reported practice of the Prophet (peace be upon him) is that he used to offer two
Taslirns, one to his right and one to his left. This indicates that the two complete Taslims both
constitute one of the obligatory basic acts of Salah and that the Imam is not considered to have
completed the Salah until they have performed the second Taslim.

Accord ing ly j the taslim offered by the Ma'mum after the Imam's first taslim is performed before the
Salah is complete. Therefore, it is not permissible for the Ma J mum to offer Taslim before the Imam
completes the second Taslim, because the Prophet (peace be upon him) said, U I am your Imam, so

do not precede me in Ruku 1 (bowing), Sujud (prostration), standing, or leaving (i.e. ending Salah). "}

So, it is not permissible for a Ma'mum to do this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 15420

Q 5: Is it permissible for the Imam (the one who leads congregational Prayer) to say:
"As-salamu 'alaykum

(Part No. 5; Page No. 408)

warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)" or
he should just say: u As-salamu 'alaykum warahmatullah (May Allah's Peace and Mercy be
upon you!)" at the end of Salah (Prayer)?

A: It was authentically reported from the Prophet (peace be upon hirn) in most narrations about
ending Salah that he (peace be upon hirn) used to say: "As-salamu 'alaykurn warahmatullah (May
Allah's Peace and Mercy be upon you!) JJ This is the best and what is safer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16370

Q 2: Is it authentically reported from the Prophet (peace he upon him) that he used to
say: u As-salamu 'alaykum warahmatullah waharakatuh (May Allah's Peace, Mercy, and
Blessings be upon you!)" while offering the first Taslim (salutation of peace ending the
Prayer) to the right and: u As-salamu 'alaykum warahmatullah (May Allah's Peace and
Mercy be upon you!)" while offering the second one to the left?

A: Most of the narrations which are authentically reported from the Prophet (peace be upon hirn)
regarding Taslirn is that he (peace be upon hirn) used to say: u As-salarnu 'alaykurn warahmatullah"
for both the first Taslirn and the second one. However, it is only mentioned in some narrations that
the Prophet (peace be upon him) added: "... waharakatuh (and His Blessings)." To sum up, the
predominant practice of the Prophet (peace be upon him) concerning Taslim which is to be acted
upon is that he used only to say: u As-salamu 'alaykum warahmatullah."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 409)

Fatwa no. 15441

Q: What is the ruling on turning the hands during Salah (Prayer) when saying the taslim
(salutation of peace ending the Prayer); meaning that during the Taslim, when a
worshipper finishes Salah, they turn their hands over while saying: "As-salamu l alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you)."
As-salamu 'alaykum warahmatullah.

A: The act of Sunnah (following the example of the Prophet) in offering Taslirn is that the worshipper
should say: "As-salarnu 'alaykum warahmatullah" once to the right and once to the left, without
making a gesture with their hands. It is reported in "Sahih Muslim" on the authority of Jabir ibn
Samurah that he said: I performed Salah with the Messenger of Allah (peace be upon him). When

we offered the Taslim, we used to say with our hands: "As-salamu 'alaykum! As-salamu 'alaykum
(May Allah's Peace be upon you)!" The Messenger of Allah (peace be upon him) looked toward us
and said , "Why are you gesturing with your hands as if they were the tails of headstrong horses?
When any of you says Taslim (in Salah), they should only turn towards their neighbor and not make a
gesture with their hand.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 19481

Q: does performing Taslim (salutation of peace ending the Prayer) to the right side only
suffice in Salah (Prayer) or not? Some people in my village offer Taslim to the right side
only and do not do it to the left claiming that Satan is located on the left side. What is
the ruling on performing taslim in Salah?

A: The Sunnah of the Prophet (peace be upon him) proved that the person praying should perform
Taslim to the right and the left sides, as this is the recorded practice of the Prophet (peace be upon
him) in Salah.

(Part No. 5; Page No. 410)

The Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirrnidhy, Al-Nasa'y and Ibn Majah)
narrated on the authority of Ibn Mas'ud (may Allah be pleased with him) that "The Prophet (peace

be upon him) used to offer Taslim to his right and left sides saying: 'As-salarnu 'alaykurn
warahrnatullah! As-salamu 'alaykum warahmatullah! (May Allah's Peace and Mercy be upon you! May
Allah's Peace and Mercy be upon you!) until the whiteness of his cheek was seen." (This Hadith is

classed as Sahih [authentic] by Al-Tirrnidhy) Also, it is reported on the authority of 'Amir ibn Sa'd
from his father that he said: U I used to see the Messenger of Allah (peace be upon him) offering

Taslim to his right and left sides until the whiteness of his cheek was seen." (Related by Ahmad,

Muslim, Al-Nasa'y and Ibn Majah) Al-Shawkany said: This is the soundest view owing to many
Hadiths that mentioned Taslim to two sides, some of which are Sahih (authentic) and others which
are Hasan (good) and they include reference to addition. These are authentically reported contrary to
the Hadiths that mentioned Taslim to one side only, which in addition to being few are Da'if (weak)
and so do not rise to the level of taking them as evidence; even if they rise to such a level still it will
not be valid for their opposing the Hadiths which mention that the Prophet (peace be upon him)
offered Taslim to both sides. Moreover, Ibn 'Abdul-Bar elaborated on the weakness of the proofs
given by those supporting offering Taslim to the right side only. As for what you mentioned that some
Muslims do not offer Taslim to the left side under the pretext that Satan is located on the left side, it
is a wrong saying and does not have any basis from the Book of Allah and the Sunnah of the Prophet
(peace be upon him). Taslim in Salah is an obligatory act without which Salah is not valid. The
Prophet (peace be upon him) said: "The key to Salah is purification. Its Tahrim (fbrbiddance of any

actions outside prayer) is (starts) with the Takbir (saying: 'Allahu Akbar [Allah is the Greatest]' upon
commencing Prayer) and its Tahlul (ending of the praying state) is with the Taslim." (Related by the

Five Compilers of Hadith except Al-Nasa J y. Al-Tirrnidhy said: This is the most authentic narration in
this regard and the best one) 'Aishah (may Allah be pleased with her) also reported a Hadith which
states: <"He (peace be upon him) used to conclude the Salah with the Taslim." (Narrated by Muslim

in his Sahih [authentic] Book of Hadith, Ahmad in his Musnad and Abu Dawud in his Sunan).

(Part No. 5; Page No. 411)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Fatwa no. 19365

Q: The Imam (the one who leads congregational Prayer) of a Masjid (mosque) led us in
the Zhuhr (Noon) Prayer one day. After he recited the final Tashahhud (a recitation in
the sitting position in the second/last unit of Prayer), he forgot that he was the Imam
and said the Taslim (salutation of peace ending the Prayer) to his right and left sides so
quietly that nobody heard him. When he finished the second Taslim (to the left side) and
before he got up, he remembered that he was the Imam, so he repeated the Taslim in a
loud voice. We heard him then, so we said the Taslim after him, but we did not say it
previously at the first time as we had not heard him. The Imam did not perform Sujud-ul-
Sahw (Prostration of Forgetfulness) at that time. However, when the Ma'mums (persons
being led by an Imam in Prayer) left the Masjid, he performed Sujud-ul-Sahw alone. What
is the ruling on his Salah (Prayer) and that of the Ma'mums? What should he do to clear
his conscience, as he is very worried about it?

A: The Salah of the Irnarn and the Ma'rnurns is correct - In sha J a-Allah (if Allah wills) - because they
all said the Taslirn. Sujud-ul-Sahw is not obligatory in this case.

May Allah grant us success! May peace and blessings be upon our Prophet Muha in mad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 412)

The first question of Fatwa no. 21672 (second part)

Q 1: We seek a Fatwa (legal opinion issued by a qualified Muslim scholar) about some of
the rulings of Salah which we have come across while reading a book entitled (Kashf Al-
Ghummah l An Jami 1 Al-Ummah) Vol. 1 Ps. 107-108. We would like to know whether these
rulings are correct or not.

The second part: The Prophet (peace be upon him) said: If the person goes into a state

of (minor) ritual impurity (i.e. breaks wind) when he has sat at the end of his Salah,
before taslim (salutation of peace ending the Prayer), his Salah is valid." In another

narration: "If the Itnam goes into a state of (minor) ritual impurity before the end of his Salah

when he sits down firmly, his Salah and that of those behind him will be complete."

A: The answer for the second part is that this Hadith is not authentically reported from the Prophet
(peace be upon him). Al-Tirmidhy said in his book (Al-Jamf Al-Sahih) after relating this Hadith, "Its
Isnad (chain of narrators) is not strong and there is uncertainty about its Isnad."

The correct view is that Salah can only be ended by Taslim (salutation of peace ending the Prayer)
which is one of the pillars of Salah, based on the saying of the Prophet (peace be upon him): <"The

key to Salah is purification. Its Tahrim (forbiddance of any actions outside prayer) is (starts) with the
Takbir (saying: 'Allahu Akbar [Allah is the Greatest]' upon commencing Prayer) and its Tahlul (ending
of the praying state) is with the Taslim." (Related by Ahmad, Al-Tirmidhy, Abu Dawud, and Ibn

Majah)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 413)

The third question of Fatwa no. 19172

Q 3: A friend of mine used to advise me not to wipe off dust which sticks to my forehead
from the carpets of Masjids (mosques) after Salah (Prayer) and used to say, "This is an
honor and light on your face." But I feel deep inside me that it is a kind of hypocrisy.
What is the ruling in this regard?

A: there is nothing wrong in wiping off the dust and the like which sticks to your forehead and it is
not a Sunnah (action following the example of the Prophet) to leave it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 414)

dhikr after Salah

Fatwa no. 14774

Q: I am a middle stage student, and I know - all praise be to Allah - the pillars, conditions,
and obligations of offering Salah (Prayer). However, I have not found among them what
our fathers say is one of the pillars of Salah. They say that whoever does not say: "La
ilaha ilia Allah wahdahu la sharika lah, lahul-mulk wa lahul-hamd wa huwa l ala kulli shay'in
qadir (There is no deity but Allah Alone, with no partner or associate. His is the Dominion
and to Him be praise, and He is able to do all things)" 10 times and, "Subhan Allah (glory
be to Allah), Al-hamdu lillah (praise be to Allah), Allahu akbar (Allah is the Greatest)," 33
times that their Salah is Batil (invalid). They also say that offering Sunnah
(supererogatory) Salah is a pillar, and if anyone does not perform it, their Salah is Batil.
What is your opinion on this?

A: First: It is prescribed for a worshipper, after offering the obligatory Salah, to say what has been
authentically narrated from 'Abdullah ibn Al-Zubayr (may Allah be pleased with them) who, when he
was standing on the Minbar (pulpit), said: 'The Messenger of Allah (peace be upon him) used to

say: 'La ilaha ilia Allah wahdahu la sharika lah, lahul mulk wa lahul hamd wa huwa 'ala kuli shay'in
qadir. La haw la wa la quwata ilia Billaah. La ilaha ilia Allah wa la na'budu ilia iyah. Lahul ni'rnah wa
lahul fad I wa lahul thana' al-hasan. La ilaha ilia Allah mukhlisina lahul-dina wa law kariha al-kafirun
(There is no deity but Allah Alone, with no partner or associate. His is the Dominion and to Him be
praise, and He is Able to do all things. There is neither might nor power except with Allah! There is
no deity but Allah, and we worship none but Him. All Blessings and Favour are from Him, and all
good praise is due to Him. There is no deity but Allah Alone, we make our worship purely for Him
(alone) however much the disbelievers may hate that)/

(Part No. 5; Page No. 415)

The Messenger of Allah (peace be upon him) used to say them aloud after ending every Salah. ">

(Related by Imam Muslim and others) It has also been authentically narrated on the authority of Al-
Mughirah (may Allah be pleased with him) who said, <"The Prophet (peace be upon him) used to say

at the end of every obligatory Salah: la ilaha ilia Allah wahdahu la sharika lah, lahul mulk wa lahul
hamd wa huwa 'ala kuli shay'in qadir. Allahurna la rnani' lima a'tayt wala rnu'ty lima mana't wala
yanfa'u dhal-jid minka aljid (There is no deity but Allah Alone, with no partner or associate. His is the
Dominion and to Him be praise, and He is Able to do all things. O Allah! There is no withholder of
what You give, and no giver of what You withhold, and no one's wealth or might is of any avail before
You)."') (Agreed upon by Al-Bukhari and Muslim) It has been authentically reported in a Hadith by

Abu Hurayrah (may Allah be pleased with him) that he said, "The poor (emigrants) came to the

Prophet (peace be upon him) and said, 'The people of affluence have taken over the highest ranks (in
Paradise) and everlasting bliss; they pray as we pray, and they fast as we fast, but they have surplus
wealth with which they perform Hajj, 'Urnarh (lesser pilgrimage), Jihad (striving in the Cause of

Allah) and they give Sadaqah (voluntary charity)/ Hg (peace be upon hirn) said, 'Shall I tell you that
which if you do you will overtake those who have preceded you, and none after you shall overtake
you, and you will be the best of those you are among, except those who will do as it? Say: Tasbih
('Subhan Allah [Glory be to Allah]'), Tahrnid ("Alharndu lillah [All praise is due to Allah]') and Takbir
('Allahu Akbar [Allah is the Greatest]') thirty-three times after every Salah (Prayer)."' (Agreed upon

by Al-Bukhari and Muslim) It is prescribed for a worshiper to regularly perform Al-Sunan Al-Rawatib
(supererogatory acts that were stressed and regularly performed by the Prophet) and these are ten
Rak'ahs (unit of Prayer) as reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) on the authority of Ibn 'Urnar (may Allah be pleased with them), who said, (H memorized

from the Prophet (peace be upon him) ten Rak'ahs (units of Prayer): two Rak'ahs before the Zhuhr
(Noon) Prayer and two after it, two Rak'ahs after the Maghrib (Sunset) Prayer in his house, two
Rak'ahs after the 'Isha' (Night) Prayer in his house, and two Rak'ahs before the Subh (Dawn) Prayer.

(Part No. 5; Page No. 416)

There was also the hour during which none was allowed to enter to see the Prophet (peace be upon
him). Hafsah told me that when the Mu'adhin (caller to Salah) made the Adhan (call to Prayer) and
the dawn broke he (peace be upon him) would offer two Rak'ahs.")

Second: These Adhkar (invocations and Remembrances said at certain times on a regular basis), Al-
Sunan Al-Rawatib, and other supererogatory prayers are Mustahab (desirable) not Wajib
(obligatory), so if someone does not perform them, they are not sinful, but they miss the reward for
them although their Salah is valid. This is because Allah (Glorified be He) only obligates five Salahs
during the day and night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

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Deputy Chairman

Chairman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

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The third question of Fatwa no. 19472

Q 3: is it permissible to leave the Masjid (mosque) immediately after Taslim (salutation of
peace ending the Prayer) before the imam (the one who leads congregational Prayer)
does so or leaves his place?

A: It is preferred that the Ma'rnurn (a person being led by an Irnarn in Prayer) does not leave the
Masjid after Taslirn until they make Istighfar (seeking forgiveness from Allah) three times, then say:
"Allahumma anta al-salam wa minka al-salam, tabarakta ya dhal-jalali wal-ikram (O Allah, You are
Al-Salam [the One Who is free from all defects and deficiencies), and from You is all peace, blessed
are You, O Possessor of Majesty and Honour )." Then the Ma'rnurn should recite the other lawful
Adhkar (invocations and Remembrances said at certain times on a regular basis).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta*

Member

Deputy Chairman

Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 5; Page No. 417)

The fifth question of Fatwa no. 19350

Q 5: After performing the obligatory Salah (Prayer), I hardly say Dhikr (Remembrance of
Allah) or offer the Sunnah (supererogatory) prayer. Could you kindly advise me in this
regard?

A: It is prescribed by Shari'ah (Islamic law) for those who offer the obligatory Salah to keep to lawful
du'a' (supplications) and Adhkar (invocations and Remembrances said at certain times on a regular
basis) which should be said after every obligatory Salah. They must care to offer Al-Sunan Al-
Rawatib (supererogatory prayers that were stressed and regularly performed by the Prophet) and
accustom themselves to observe them. They must exert their utmost efforts to perform them as they
were reported from the Prophet (peace be upon him). They must dedicate their actions to Allah,
hoping for great and generous reward. This is supported by the Hadith narrated by Abu Hurayrah
(may Allah be pleased with him) who said: < u The poor (emigrants) came to the Prophet (peace be

upon him) and said, 'The people of affluence have gone with the highest ranks (in Paradise) and
everlasting bliss; they pray as we pray, and they fast as we fast, but they have surplus wealth with
which they perform Hajj, HJrnarh (lesser pilgrimage), Jihad (striving in the Cause of Allah) and they
give Sadaqah (voluntary charity).' He (peace be upon him) said, 'Shall I tell you that which if you do
you will overtake those who have preceded you, and none after you shall overtake you, and you will
be the best among those you live among, except those who will do as it? Say: Tasbih (^Subhan Allah
[Glory be to Allah]'), Tahmid (^Alhamdu lillah [All praise is due to Allah ] J ) and Takbir (V\llahu Akbar
[Allah is the Greatest]') thirty-three times after every Salah (Prayer)."' (Related by Al-Bukhari in his

Sahih [authentic] book of Hadith, vol. 1, p. 205) In another narration, the Prophet (peace be upon
him) said : "Shall I teach you something by which you will catch up with those who have preceded

you, and get ahead of those who come after you, only those who do as you do will be more excellent
than you?" They said, "Yes, O Messenger of Allah..." (Related by Imam Ahmad in his Musnad, vol. 2,

p. 23S, vol. 5 p. 167-16S). Imam Muslim, Al-Tirrnidhy,
(Part No. 5; Page No. 418)

Al-Nasa'y, Ibn Majah, Abu Dawud narrated other Hadiths that have the same meaning.

It should be also known that al-Sunan al-Rawatib complete the shortcoming which may occur in the
obligatory Salah. It was reported by Imam Ahmad, Abu Dawud, Al-Nasa'y, Ibn Majah, Al-Bayhaqy and
Al-Hakim on the authority of Tamim Al-Dary that the Prophet (peace be upon him) said: "The first

thing for which the Servant will be brought to account on the Day of Resurrection will be their Salah
(Prayer), if they have offered it perfectly, it will be recorded as perfect, and if they have not offered it
perfectly, Allah (may He be Exalted and Glorified) shall say (to His Angels), 'See if you find for My
Servant any voluntary Salah to complete therewith their obligatory Salah. '">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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The seventh question of Fatwa no. 14893

Q 7: Is it permissible to conclude the Salah (Prayer), meaning making tahmid (saying:
"Alhamdu Milan [All praise is due to Allah]"), tasbih (saying: "Subhan Allah [Glory be to
Allah]") and takbir (saying: "Allahu Akbar [Allah is the Greatest]") after offering the
Sunnah (supererogatory) Salah? If I do this, should I make up for the Faridah (obligatory
prayer)?

A: Tahmid, Tasbih and Takbir after the Faridah are of the Sunan of Salah. Leaving thern does not
invalidate the Salah and you should not repeat it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 419)

The first question of Fatwa no. 16802

Q 1: In most Masjids (mosques), particularly in villages, the people offering Salah
(Prayer) conclude the Salah with Adhkar (invocations and Remembrances said at certain
times on a regular basis) in a loud voice. When I told them that it is better to recite the
Adhkar subvocally, some argued that some of the people who offer Salah do not
memorize Ayat-ul-Kursy (the Qur'anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255)
or can not recite the Adhkar by themselves. I hope Your Eminence will highlight this
point. Is concluding the Salah in a loud voice Bid'ah (innovation in religion) that should be
abandoned, or is it permissible? Kindly, inform us of the Adhkar reported in the Sunnah
(whatever is reported from the Prophet).

A: The Adhkar prescribed by Islam after the Faridah (obligatory prayer) should be pronounced
individually. Each individual should recite the permissible Adhkar by himself in a loud voice, but not in
congregation, as the Sahabah (Companions of the Prophet) used to do. It was authentically reported
in the two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn
'Abbas (may Allah be pleased with them) thatDhikr (Remembrance of Allah) was recited in a loud
voice when people concluded the Faridah at the time of the Prophet (peace be upon him). Ibn 'Abbas
said : "I would know that they finished the Salah when I heard that (Dhikr)." In the Two Sahih Books
of Hadith; Al-Mughirah ibn Shu'bah (may Allah be pleased with him) narrated some other reports to
the same effect. A Hadith was reported in Sahih Muslim on the authority of Ibn Al-Zubayr to the same
effect. Reciting Dhikr in a loud voice helps remind people and teach the ones who do not know.
However, this should not be in a collective voice, because this is Bid'ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 420)

The fourth question of Fatwa no. 18147

Q 4: is it permissible for the one offering Salah (Prayer) to say, "Allahu Akbar (Allah is
the Greatest)/ 1 after making Taslim (salutation of peace ending the Prayer) and before
saying istighfar (seeking forgiveness from Allah) three times? This is based on the word
Takbir stated in the Hadith narrated by Ibn 1 Abbas (may Allah be pleased with both of
them) who said "I used to recognize the completion of the Salah of the Prophet (peace be upon

hirn) by hearing the Takbir (saying: "Allahu Akbar [Allah is the Greatest]")." (Agreed upon by Al-

Bukhari and Muslim) If it is impermissible, what is meant by Takbir mentioned in the above
Hadith?

A: When the Prophet (peace be upon hirn) concluded his Salah by offering Taslim, he (peace be
upon hirn) used to start with Istighfar three times and then say: "Allahurnrna anta al-salam wa

minka al-salam, tabarakta ya dhal-jalali wal-ikrarn (O Allah, You are Al-Salam [the One Who is free
from all defects and deficiencies), and from You is all peace, blessed are You, 0 Possessor of
Majesty and Honour)/' Then he (peace be upon him) used to recite the other Adhkar (invocations)

authentically reported. As for the Takbir mentioned in the Hadith, it means saying, "Subhan Allah
(Glory be to Allah)", "Alharndu lillah (All praise is due to Allah)", "Allahu Akbar (Allah is the
Greatest)", thirty-three times after finishing every obligatory Salah. This is based on the Hadith
narrated in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16123

Q 1: Does the command in the Hadith which is mentioned in the hook of Al-Kalim Al-Tayyib
by Ibn Taymiyyah: On the authority of l Uqbah ibn l Amir who said: "The Messenger of Allah

(peace be upon hirn) commanded me to recite Al-Mu'awwidhatayn [Surahs Al-Falaq and Al-Nas]
after every Salah (Prayer)/' imply an obligation?

(Part No. 5; Page No. 421)

A: The command to recite Al-Mu'awwidhatayn after every Salah in the concerned Hadith implies
Istihbab (desirability) not Wujub (obligation). This is because there is an Ijma* (consensus of
scholars) to the effect that doing so is not Wajib (obligatory).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20977

Q 4: are the adhkar (invocations) and Du'a 1 (supplication) recited after the Taslim
(salutation of peace ending the Prayer) particular to the obligatory Salah (Prayer), or
may be said after supererogatory Salah as well?

A: The Adhkar reported as said after Salah are to be said only after the obligatory Salah. There are
no special Adhkar said after supererogatory Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 21550

Q 2: Is it permissible to pronounce Takbir (saying: "Allahu Akbar [Allah is the Greatest]")
immediately after the obligatory Salah (Prayer) and before saying the Adhkar
(invocations) after Salah in the first ten days of Dhul-Hijjah, or is this specific to the
Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah), including the day of l Eid-ul-Adha
(the Festival of the Sacrifice)? Please advise.

(Part No. 5; Page No. 422)

May Allah bless you!

A: takbir pr ascribed after obligatory Salah is specific to the Days of tashriq. It is said immediately
after Taslim (salutation of peace ending the Prayer) and before saying the Adhkar.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19327

Q 3: are the adhkar (invocations) said after each obligatory Salah (Prayer) the same to
be said after the Jumu'ah (Friday) Prayer and the Two l Eid Prayers?

A: It is permissible to say the Adhkar and Du l a J (supplications) reported from the Messenger of Allah
(peace be upon hirn) after each obligatory Salah also after the Jurnu'ah Prayer as it is a Salah
prescribed in congregation, so it is similar to the rest of the enjoined Salah and included in the Hadith
narrated by Al-Mughirah ibn Shu'bah (may Allah be pleased with him) who said. The Prophet (peace

be upon him) used to say after each obligatory Salah, \a ilaha ilia Allah wahdahu la sharika lahu,
lahul mulk wa lahul hamd wa huwa l ala kuli shay'in qadir. Allahurna la rnani' lima a'tayt wala rnu'ty
lima rnana't wala yanfa'u dhal-jad minka aljad (There is no deity but Allah Alone, with no partner or
associate. His is the Sovereignty and His is the Praise, and He has power over all things. O Allah!
None can withhold what You give and none can give what You withhold, and no one's wealth or might
is of any avail before You). JJ >

It is Sunnah for a person who offers the Jumu'ah Prayer to say the Adhkar and Du'a's prescribed
after each obligatory Salah, such as the Zhuhr (Noon), 'Asr (Afternoon) and 1sha J (Night) Prayer. As
for the Two l Eid Prayers, they do not have specific Adhkar and Du'a's after them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 5; Page No. 423)

The first question of Fatwa no. 19897

Q 1: I notice that some after offering Salah (Prayer) use their right hand to count the
number of times they say the Tasbih ("Subhan Allah [Glory be to Allah]") without using
the left hand. Is this permissible? I know that the left hand is one of the seven members
on which one should perform Sujud (prostration) in Salah. On Fridays, some people recite
Surah Al-Kahf, and then they recite Surahs Yasin, Al-Sajdah, and Al-Rahman, in this
specific order, without starting from Surah Al-Baqarah and ending with Surah Al-Ikhlas.
Is this permissible? Should we prostrate for every single occurrence of Ayat-ul-Sujud
(Qur'anic verses requiring prostration)? If I hear someone other than the Imam (the one
who leads congregational Prayer) reciting an Ayah of Ayat-ul-Sujud, should I prostrate if
the person reciting it performs Sujud-ul-Tilawah (Prostration of Recitation)?

A: It is better to count the numbers of Tasbih with the right hand, but it is permissible to use the
fingers of both hands too. There are Da'if (weak) Hadith that mention the merits of reciting Surah Al-
Kahfon Fridays. However, its recitation by some of the Sahabah (Companions of the Prophet rnay
Allah be pleased with them) is evidence that it is Mustahab (desirable) to recite it on Fridays. In
addition, it is Mustahab to recite Surah Al-Sajdah on Fridays in the Fajr (pawn) Prayer together with
Surah Al-Insan. There is no evidence of any special merit in the recitation of Surahs Yasin and Al-
Rahman, or Al-Baqarah and Al-Ikhlas on Fridays.

(Part No. 5; Page No. 424)

Furthermore, it is Mustahab to perform Sujud-ul-Tilawah when reciting an Ayah of Ayat-ul-Sujud,
whether while offering Salah or not. This act is Mustahab for both the reciter and the listener, but not
for someone who does not have the intention to listen,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 13962

Q 3: It is reported that the Prophet (peace be upon him) said to Mu l adh: "O Mu'adh, by

Allah I love you, by Allah I love you." Then he (peace be upon him) said, U I advise you, O Mu'adh, not
to miss saying after every Salah (Prayer): 0 Allah, help rne remember You, thank You and worship
You in the best manner." When should we say this Du*a J (supplication); should it be said

before or after Taslim (salutation of peace ending the Prayer) because of the word
"after every Salah"?

A: The meaning of "after every Salah" in the mentioned Hadith is: After concluding Salah with Taslim
and this is explained with the Hadith of the poor Muhajirun (Emigrants from Makkah to Madinah) in
which the Messenger of Allah (peace be upon him) said: Glorify Allah (saying: "Subhan Allah [Glory

be to Allah]") j magnify Him (saying: "Allahu Akbar [Allah is the Greatest]") and praise Him (saying:
"Alhamdu Milan [All praise is due to Allah]") thirty-three times at the end of every Salah. It is well-
known that this dhikr (Remembrance of Allah) is said after Salah, thus the meaning is: After the end
of Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 5; Page No. 425)

The fourteenth question of Fatwa no. 18762

Q 14: After offering the Nafilah (supererogatory prayer), some people raise their hands
while invoking Allah. On seeing them a learned person told them that they should not
invoke Allah after Taslim (salutation of peace ending the Prayer) and it would be better
for them to invoke Allah before Taslim. Later I saw this person after Jumu'ah (Friday)
Prayer, having sat down for the last Tashahhud (a recitation in the sitting position in the
second/ last unit of Prayer), raising his hands while invoking Allah before Taslim. After
Taslim, he left the Masjid without invoking Allah. We seek your Fatwa (legal opinion
issued by a qualified Muslim scholar) on this deed; because I have not seen anyone doing
this except this person.

A: there is nothing wrong in invoking Allah after taslim specifically after finishing Adhkar (invocations)
of Salah; because it is authentically reported in some Hadiths that it is permissible to do so. The
hands should not be raised while invoking Allah after the Faridah (obligatory prayer) but there is
nothing wrong with doing this after the Nafilah. Undoubtedly, Du'a J (supplication) before Taslim is
better than making it after it, but it is not permissible to raise one's hands while invoking Allah before
taslim; because it is considered a Bid'ah (innovation in religion). The person who does so deserves
bitter reproach because the Prophet (peace be upon him) said: ^Anyone who does an action which

is not in accordance with this matter of ours (Islam) will have it rejected. "}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21030

Q 1: What is the ruling on raising one's hands to supplicate to Allah after obligatory
Salah (Prayer)? What are the places where we should raise our hands in
Du l a J (supplication)?

(Part No. 5; Page No. 426)

A: The original ruling is the permissibility of raising one's hands in Du'a J , as it is one of the reasons
for having the Du'a J answered, except in situations when the Prophet (peace be upon hirn)
supplicated to Allah without raising his hands, such as after the obligatory Salah. He (peace be upon
hirn) said, "Anyone who does an action which is not in accordance with this matter of ours (Islam)

will have it rejected. "}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15148

Q: What is the ruling on saying thrice immediately after salah (Prayer), "0 Allah! send
Your Mercy and Blessings on our Master Muhammad, Your servant and Messenger", then
saying, "Glory to your Lord, the Lord of Honor and Power! (He is free) from what they
ascribe (to Him)! And Peace on the Messengers! And praise to Allah, the Lord and
Cherisher of the Worlds." and then shaking hands with one another? Please answer me,
may Allah reward you!

A: First: Invoking Allah's Mercy and Blessings on the Prophet (peace be upon him) is prescribed by
Shari'ah (Islamic law) and even made obligatory by Allah. Moreover , it is of great merit and entails
great reward. However, it will be out of place to say it immediately after an obligatory Salah as the
Prophet (peace be upon him) is not authentically reported to have done so. Undoubtedly, good lies in
following tine practice of the Prophet (peace be upon him).

Second : It should not be a usually adopted practice to shake hands after concluding obligatory Salah
as it is not one of the Sunan (supererogatory acts of worship following the example of the Prophet)
of Salah.

(Part No. 5; Page No. 427)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20107

Q 3: What is the ruling on training students to say the Adhkar (invocations and
Remembrances said at certain times on a regular basis) said after Salah (prayer) or
tasbih (saying: "Subhan Allah [Glory be to Allah]") congregationally in a loud voice?

A: Students must be taught Adhkar and Du'a J (supplication) and should be encouraged to memorize
them by heart in a manner that agrees with that which Allah and His Messenger (peace be upon him)
have laid down. However, they should not be asked to do so congregationally in a loud voice as it is a
groundless Bid'ah (innovation in religion) running counter to basic principles. Actually, students should
not be accustomed to Bid'ahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 17210

Q: We are employees for a public company that produces water and electricity. The
nature of the jobs in the company necessitates accuracy and punctuality. Therefore,
officials singled out half an hour for performing Zuhr (Noon) Salah (Prayer). Nevertheless,
some workers spend more time in performing Salah, which has a negative effect on
productivity, on the pretext that

(Part No. 5; Page No. 428)

they say Adhkar (invocations) prescribed to be said after Salahs and offer Al-Sunan Al-
Rawatib (supererogatory prayers that were stressed and regularly performed by the
Prophet). Are we, when this is the case, exempted from saying Adhkar and Sunnah
Ba'diyyah/ Qabliyyah (supererogatory Prayer performed before/after an obligatory
Prayer) in order to comply with our work hours which are obligatory? Give us a fatwa,
may Allah reward you!

A: It is sufficient to single out half an hour of work time for performing Salah. However, neglecting
work on the pretext of saying Adhkar represents infringement of work. Moreover, one can engage in
Dhikr (Remembrance of Allah) while working or on his way to it.

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The third question of Fatwa no. 16796

Q 3: How should Sujud-ul-Sahw (Prostration of Forgetfulness) be performed in the Five
Obligatory Daily Prayers? Is it one or two Sujud (prostrations)? It is before or after the
Taslim (salutation of peace ending the Prayer)?

A: Anyone who loses attention while offering Salah (Prayer) and so misses or does anything extra in
Salah by mistake or has doubts about having performed something extra or missing something in
Salah, they should perform two Sujud (prostrations) of Sujud-ul-Sahw either before or after offering
the Taslim. The way to perform them is just like the two Sujud made during Salah and what is said
in them is the same.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

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(Part No. 5; Page No. 429)

The fifth question of Fatwa no. 18056

Q 5: Can Khushu 1 (heartfelt reverential submission and humility) and weeping whether by
the Imam (the one who leads congregational Prayer) or the Ma'mum (a person being led
by an Imam in Prayer) while reciting Qur'an in the Salah (Prayer) affect its validity?

A: Weeping and feeling Khushu' while reciting Qur'an during the Salah do not affect its validity.
However j the worshippers offering Salah must do their best not to disturb others who are in the
same congregational Salah or who perform Salah or recite Qur'an next to them. Proof for the
foregoing is a Hadith which is authentically reported from the Prophet (peace be upon him) that
sometimes while praying his chest would heave like the boiling of a cauldron because of weeping.}

Moreover it is authentically reported that Al-Siddiq and HJrnar (may Allah be pleased with them both)
used to weep while performing Salah.

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and Companions!

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(Part No. 5; Page No. 430)

Sutrah for a person offering Salah

The first question of Fatwa no. 16330

Q 1: A man passed by a person offering Salah (Prayer) behind his Sutrah (barrier placed
in front of a person praying). Should he repeat Salah or not, as he did not pass between
him and the Sutrah?

A: passing in front of a man who is offering Salah does not interrupt Salah. However, if he passes
between hirn and the Sutrah or too close to hirn if there is no Sutrah, he commits a sin. If he passes
behind the Sutrah or at a far distance if there is no Sutrah, he has not committed a sin, according to
the saying of the Prophet (peace be upon him), "If one of you puts something in front of him such as

the back of a saddle, then let him offer Salah without caring who passes beyond that." (Related by

Muslim)

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The second question of Fatwa no. 18591

Q 2: What is the ruling on a child passing before a woman offering Salah (Prayer) at
home? Is her Salah invalidated or not fully rewarded?

A: Passing in front of a person offering Salah detracts from the Salah, but does not invalidate it
except if the Salah is interrupted by the passage of an adult woman, a donkey, or a black dog in front
of the worshiper or between him and the Sutrah (barrier placed in front of a person praying), as the
passage of any of them in front of a person offering Salah nullifies it.

(Part No. 5; Page No. 431)

It is prescribed for the person who offers Salah to turn away whoever wants to pass in front of him
whether old or young, a human or an animal. It is authentically reported that the Prophet (peace be
upon him) said: 'When any one of you prays facing something that is screening him from the people

and someone wants to pass in front of him, let him push him back, and if he insists then let him fight
him, for he is a devil." (Agreed upon by Al-Bukhari and Muslim) It is also authentically narrated by

l Amr ibn Shu'ayb from his father from his grandfather (may Allah be pleased with them) that he said:
u We came down with the Messenger of Allah (peace be upon him) from Thanyat Adhakhir and then

the time for Salah came, so he prayed facing a wall taking it as a Qiblah (direction faced for Prayer
towards the Ka'bah) and we were (in rows) behind him. An animal came and wanted to pass in front
of him, and he kept pushing it back until he stuck his stomach to the wall, and so it passed from
behind hirn. JJ (Related by Ahmad and Abu Dawud through a Hasan (good) Sanad [chain of

narrators])

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Fatwa no. 19299

Q 4: A man performed l Asr (Afternoon) Prayer in Al-Masjid Al-Haram (the Sacred
Mosque in Makkah) but missed two Rak'ahs (units of Prayer). When he stood up to make
up for the missing Rak'ahs after the Imam offered Taslim (salutation of peace ending the
Prayer), women passed in front of him because of crowdedness. What should he do?

A: The Salah is valid even if women passed in front of him

(Part No. 5; Page No. 432)

in Al-Masjid Al-Haram because of necessity in this situation. Allah (Exalted be He) says: and has not
laid upon you in religion any hardship)

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(Part No. 5; Page No. 433)

Nullifiers of Salah

The second question of Fatwa no. 21206

Q 2: Some people offer the *Asr (Afternoon) Prayer as three Rak'ahs (units of Prayer),
and sometimes they offer Salah (Prayer) without pronouncing Taslim (salutation of
peace ending the Prayer). What is the ruling on their Salah?

A: First, the number of Rak'ahs of the Five Obligatory Daily Prayers prescribed every day is known
and fixed by Ijrna 1 (consensus) of Muslim scholars and lay people. The 'Asr Prayer is four Rak'ahs; it
cannot be added to or removed from. If a person adds anything to it or removes anything from it,
they have changed the religion of Islam. They should be advised and taught if they are ignorant. If
they insist on their ignorance, or they know the correct ruling, they are considered apostates from
Islam, and they should be reported to the concerned entity to examine their case.

Second, Taslim is one of the pillars of Salah; it is impermissible to end Salah without it, according to
the saying of the Prophet (peace be upon him) about Salah, "The key to Salah is purification. Its

Tahrim (forbiddance of any actions outside prayer) is (starts) with the Takbir (saying: l Allahu Akbar
[Allah is the Greatest]' upon commencing Prayer) and its Tahlul (ending of the praying state) is with
the Taslim (salutation of peace ending the Prayer). " If a person ends Salah without Taslim, their

Salah is invalid. If they are ignorant, they should be taught the correct ruling. All the Muslims
everywhere should learn the obligatory matters ofSharrah (Islamic law) about which no one is
excused for ignorance, including the way of Salah, which is one of the pillars of Islam. Concerning it
the Prophet (peace be upon him) said,

(Part No. 5; Page No. 434)

^Offer Salah (Prayer) the way you have seen me offering Salah. " (Related by Al-Bukhari)

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The seventh question of Fatwa no. 20977

Q 7: How to prove that willful irrelevant talking during Salah (Prayer) invalidates it?

A: The Prophet (peace be upon him) said, "Irrelevant talk is not fitting during this Salah of ours."

However, the Salah offered by a person who speaks unintentionally, or is ignorant of the ruling is
valid and they are excused.

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Fatwa no. 17211

Q: I was in a Masjid (mosque), while the Zhuhr (noon) Prayer was being performed. The
Imam (the one who leads congregational Prayer) offered four Rak'ahs (unit of Prayer)
and then rose up to offer a fifth. Although all the Ma'mums (persons being led by an
Imam in Prayer) said Tasbih (Subhan Allah [Glory be to Allah]) [to draw his attention to
the mistake he had made], he stood up. One of the Ma'mums spoke and told him that it
was a fifth Rak'ah, but the Imam did not listen and completed it.

(Part No. 5; Page No. 435)

The Imam and the Ma'mums had an argument, each defending their opinions. My
questions are:

A- Is it permissible for an Imam to continue the Rak l ah although the Ma'mums drew his
attention to his mistake?

B- Is it permissible for a Ma'mum to speak while offering Salah (Prayer)?

C- What about a latecomer to a congregational prayer who missed a Rak'ah and the
Imam made a fifth one in the Zhuhr Prayer; should he make up for the Rak l ah he missed
or does the fifth Rak'ah make up for the missed one?

A: First, it is obligatory for an irnarn who forgetfully rises up to offer a fifth Rak'ah although the
Ma J rnurns drew his attention and he is not sure himself, to respond to the Ma'mums. If the Irnarn
intentionally continues offering the fifth Rak'ah, his Salah and those who follow him in this will be
Batil (null and void) if they know that it is a fifth Rak'ah.

Second, speaking intentionally renders the salah Batil, except for a forgetful or ignorant person;
speaking in Salah does not nullify it in their case, according to the preponderant scholarly opinion,
because of the Hadith narrated by Mu'awiyah Ibn Al-Hakarn that a man sneezed while offering Salah
in congregation. Mu'awiyah responded with, "Yarhamuka Allah (May Allah have mercy on you!)" but
the Sahabah (Companions of the Prophet - may Allah be pleased with them) disapproved of what he
did. When he concluded his Salah, he went to ask the Prophet (peace be upon him), who said:
< u Truly, nothing of people's talk is right during this Salah; it is only Tasbih (glorification of Allah),

Takbir (magnification of Allah) and recitation of Qur'an." The Prophet (peace be upon him) did not

order Mu'awiyah to repeat his Salah. This shows that if the one who speaks in Salah is ignorant of
the legal ruling, his Salah will be valid, also speaking in Salah for the interest of it does not nullify it.
This is based on the Hadith of Dhu Al-Yadayn.

(Part No. 5; Page No. 436)

Third, if someone misses a Rak'ah in a congregational Salah and the Imam mistakenly offers a fifth
Rak'ah, they should not consider this additional Rak'ah and should make up for the Rak'ah they
missed.

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The second question of Fatwa no. 19853

Q 2: what is the ruling on bringing children to Masjids (mosques)? If a man says to his
son: "hush" during Salah; does this invalidate his Salah (prayer)? is it permissible to bring
girls who are over six years old to the Masjid? Could you kindly advise us in this regard?
May Allah reward you!

A: Firstly, anyone who deliberately says: "hush" to his son during Salah, his Salah is invalidated. But
if he says it forgetfully or out of ignorance of the ruling on it, his Salah is valid.

Secondly, young girls under seven years old should not be brought to the Masjid, because they will
distract those who offer Salah and get the in used to contacting men and this leads to their loss of
shyness. If girls are over seven years old or more, it is Hararn (prohibited) to bring thern to the rows
of men or to offer Salah with them in their rows.

(Part No. 5; Page No. 437)

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The first question of Fatwa no. 20320

Q 1: What is the ruling on forgetfully talking while offering Salah (Prayer)? Does it
invalidate Salah?

A: In fact, talking while offering Salah out of forgetfijlness or ignorance does not invalidate Salah.
Allah (Exalted be He) said: Our Lord! Punish us not if we forget or fall into error It is authentically

reported in the Sahih of Muslim that the Prophet (peace be upon him) said: "My Urnrnah (nation

based on one creed) has been pardoned for what they do by mistake or forgetfully, or under
duress.") Moreover, Mu'awiyah Ibn Al-Hakarn Al-Sulamy (may Allah be pleased with him) is reported

by Muslim in his Sahih to have said: 'While I was offering Salah (Prayer) with the Messenger of

Allah (peace be upon him), a man among people sneezed, so I said, 'May Allah have mercy on you!'
But the people glared at me, so I said, 'May my mother be bereaved of me! Why is it that you stare
at me?' They began to strike their thighs with their hands, and when I saw them urging me to
observe silence (I became angry), but I kept quiet. The Messenger of Allah (peace be upon him)
finished the Salah, and may my father and mother be sacrificed for him, I have never seen a better
teacher than him, either before or after him. I swear by Allah that he neither scolded me, nor hit me
nor insulted me, but he (peace be upon him) only said, 'Truly, nothing of people's talk is right during
this Salah; it is only Tasbih (glorification of Allah), Takbir (magnification of Allah) and recitation of
Q_ur J an. JJJ ) As understood from the Hadith, the Prophet (peace be upon him) did not order the man to

repeat his Salah and excused him for his ignorance.

(Part No. 5; Page No. 438)

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The first question of Fatwa no. 21672 (First Paragraph):

Q 1: We ask about some rulings regarding Salah (Prayer) which we read in a book called,
"Kashful-Ghummah l An Jami 1 Al-Ommah," Vol. 1 P. 107-108. We would like to know
whether such rulings are sound or not. Following are the rulings:

The Prophet (peace be upon him) said: ( u If one of you goes into a state of (minor) ritual

impurity (i.e. breaks wind) during his Salah, let him hold his nose and then leave (Salah). ") This

person then should perform Wudu J (ablution) and return to resume his Salah as long as
he has not spoken.

A: This Hadith is judged to be Da'if (a Hadith that fails to reach the status of Hasan, due to a
weakness in the chain of narration or one of the narrators) by some Hadith scholars. Therefore, its
indication, i.e. that the person who goes into a state of minor ritual impurity (passes wind, urine or
stools) during Salah should leave his Salah, perform Wudu J and return to complete his Salah, is
unsound. Rather, passing urine, stool or wind during Salah invalidates it. Thus, such a person has to
start Salah anew after repeating Wudu J . This is indicated by the Hadith reported on the authority of
L A ly Ibn Talq (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
* u If one of you breaks wind during Salah, he should leave (Salah), perform Wudu J and then repeat

the Salah. "} (Related by Ahmad, Abu Dawud, Al-Tirimidhy, Al-Nasa J y and Ibn Majah. It is ranked as

Sahih [authentic Hadith] by Ibn Hibban)

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(Part No. 5; Page No. 439)

The first question of Fatwa no. 14770

Q 1: I offered Zuhr (Noon) Salah (Prayer) being led by an Imam until the fourth Rak'ah
(Unit of Prayer). However, while saying the last Tashahhud (a recitation in the sitting
position in the last unit of Prayer), my wudu J (ablution) was invalidated. Is my Salah valid
or not? What should I do then?

A: If your Wudu J is invalidated during the last Tashahhud, your Salah will be invalidated and you will
have to re-perforrn Wudu J and Salah. Allah (Exalted be He) said: O you who believe! When you

intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows,
rub (by passing wet hands over) your heads, and (wash) your feet up to ankles.) To the same effect,

the Prophet (peace be upon him) said: "If one of you feels something in his stomach but is doubtful

whether or not anything has issued from him, he should not leave the Masjid (mosque) unless he
hears a sound or perceives a smell. " (Related by Muslim) The Hadith indicates that one should not

leave Salah unless one is certain that ritual impurity took place. Thus certain, one should leave Salah
and re-perform Wudu J . The Prophet (peace be upon him) said in the Hadith related by Muslim and
others : "Allah does not accept Salah without purification.")

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and Companions!

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Fatwa no. 19598

Q: A person was offering a four-Rak x ah Salah (Prayer consisting of four units) behind an
Imam.

(Part No. 5; Page No. 440)

He nullified his Wudu 1 (ablution) while saying the first Tashahhud (a recitation in the
sitting position in the second unit of Prayer). So he performed Wudu 1 again and rejoined
Salah, but he found that they were in the last Rak^ah (unit of prayer). Do the two
Rak ^ahs which he offered with them count or not? What is the ruling on the opinion that
states that if he continues facing the Qiblah (direction faced for Prayer towards the
Ka bah) while going to perform Wudu 1 and when returning to Salah, he should only make
up for the third Rak " ah which he missed with the Imam? Is there a Hadith in which the
Messenger of Allah (peace be upon him) remembered, after pronouncing Takbirat-ul-
Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer), that he was
Junub (in a state of major ritual impurity). So he (peace be upon him) asked the
worshippers to remain in their places until he performed Ghusl (ritual bath following
major ritual impurity) and returned to continue Salah?

A: It is obligatory upon whomever nullifies their Wudu' during Salah to repeat Wudu' and the Salah.
Whatever was offered earlier is invalid because of the nullification of Wudu 1 and leaving the Salah.
There is no Hadith reported in these wordings.

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and Companions!

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The second question of Fatwa no. 19626

Q 2: If the Imam (the one who leads congregational Prayer) is offering Salah (Prayer)
and he breaks wind while he is reciting the final Tashahhud (a recitation in the sitting
position in the last unit of Prayer),

(Part No. 5; Page No. 441)

what should he do?

A: If the Irnaim breaks wind during Salah, he should discontinue his Salah and pull one of the
Ma'tnutns (people being led by an Imam in Prayer) to lead the people in Salah instead of him. The
previous part of the Ma'mums' Salah is valid, so it may be continued as a congregational Prayer. It is
also permissible for each of them to continue it on his own. However, the Imam's Wudu 1 (ablution) is
invalidated, and the part of Salah he has offered is nullified. He should discontinue the Salah,
perform Wudu 1 again, and repeat the Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 17290

Q 1: If someone offers a Faridah (obligatory prayer) in the Masjid (mosque) while he is in
the first or second row, then suddenly he breaks wind, should he leave the Salah
(Prayer)? If he leaves, is it permissible for him to pass between rows of worshipers? If
this is permissible, would this interrupt the Salah of others?

A: Anyone who breaks wind while performing Salah should leave it perform Wudu J (ablution) and
then offer Salah anew, for his previous Wudu J is nullified, however, if someone doubts whether he
broke wind or not he should not leave the Salah, but rather continues his Salah, for the Prophet
(peace be upon him) said: 'He should not leave (Salah) until he hears a sound or smells an odor (of

passing wind). JJ > Coming out of the rows of worshipers does not interrupt the Salah of other

worshipers.

(Part No. 5; Page No. 442)

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The third question of Fatwa no. 17938

Q 3: What is the ruling on making many unnecessary movements during Salah (Prayer)?
Do they nullify Salah? If so, how many movements do so?

A: Khushu' (the heart being attuned to the act of worship) is enjoined during Salah while making
unnecessary movements in it is Makruh (reprehensible). Moreover if a person makes many
unnecessary and successive movements which are irrelevant to the acts of Salah; this will nullify
their Salah as it contradicts Khushu\

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16368

Q 3: On a Friday, while offering Jumu l ah (Friday) Prayer, I laughed at an action made by
one of the worshipers; was my Salah invalid? If so, should I make up for it as Zhuhr
(Noon) Prayer, i.e. perform four Rak l ahs?

A: if laughter reaches the extent of a giggle, it nullifies the Salah. However, if it is little and does not
exceed smiling, it does not affect the validity of Salah.

(Part No. 5; Page No. 443)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

v Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19811

Q 1: What is the ruling on putting something, such as cloves, in the mouth while offering
Salah (prayer)?

A: It is not permissible for a person offering Salah to put anything in his mouth, for this diverts hirn
from reciting Qur J an and it needs chewing and swallowing, which contradicts the respect due to
Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 3)

In the Name of Allah, the Most Gracious, the Most Merciful

(Part No. 6; Page No. 4)
(Part No. 6; Page No. 5)

Forgetfulness

The first question of Fatwa no. 20052

Q 1: Many times I forget while offering Salah (Prayer), i may say, "Allahu Akbar (Allah is
the Greatest)" instead of "SamPa Allahu Liman Hamidah (Allah listens to those who
praise Him)" upon rising from Ruku 1 (bowing). Should I perform Sujud-ul-Sahw
(prostration of forgetfulness) at the end of Salah?

A: If you say, "Allahu Akbar" (Allah is the Greatest) instead of "Sam fa Allahu Li man Harnidah" (Allah
listens to those who praise Hirn) unintentionally, you should offer Sujud-ul-Sahw for you dropped one
of the obligations of Salah forgetfully. You should do so whether you lead people in Salah or offer
Salah alone or rniss some of the Salah by one Rak'ah (unit of prayer) or more. But if you are offering
Salah behind an Imam (the one who leads congregational Prayer) from the beginning, you do not
have to do Sujud-ul-Sahw in such a case, for the Imam bears responsibility for it on your behalf.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 14770

Q 8: I joined the congregational Salah (Prayer) in the last two Rak'ahs (units of Prayer).
When the Imam (the one who leads congregational Prayer) said Taslim (salutation of
peace ending the Prayer), I said it after him, but I then remembered the two other
Rak'ahs I missed. So I got up but I offered only one Rak l ah thinking that it was two.
When I sat down to recite Tashahhud (a recitation in the sitting position in the second/
last unit of Prayer), I remembered, so I offered the second. What is the ruling on this
Salah?

(Part No. 6; Page No. 6)

A: You have to perform only Sujud-ul-Sahw (Prostration of Forgetfulness) as long as you have
remembered the missing parts of Salah and made up for them.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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rman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 19472

Q 1: Is it permissible to offer Salah (Prayer) without reciting Surah Al-Fatihah due to
forgetting it and only remembering about it after saying the Taslim (salutation of peace
ending the Prayer) or should I offer the Salah again?

A: If someone forgets to recite Surah Al-Fatihah in any Rak'ah (unit of Prayer), whether while being
an Irnarn (the one who leads congregational Prayer) or offering the Salah individually, and
remembers while they are still praying, before starting the nextRak'ah, they should go back and
recite it and then perform the Ruku' (bowing) and then the Sujud (prostration). If they do not
remember until after starting the next Rak'ah, then the Rak'ah in which they forgot to recite Al-
Fatihah is Batil (null and void) and the Rak'ah following it will replace it. If they do not remember until
after saying the Taslim, they should rise and offer a foil Rak'ah and then perform Sujud-ul-Sahw
(Prostration of Forgetfolness), in all these cases, before saying the Taslim. If they only remember a
long time after they had said the Taslim, then they should repeat the whole Salah. If they are
Ma J mums (persons being led by an Imam in Prayer), the Imam bears the responsibility, whether this
was done out of ignorance of the ruling or out of forgetfolness.

(Part No. 6; Page No. 7)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Seventh question of Fatwa no. 18891

Q 7: I was praying as an Imam (the one who leads congregational Prayer), hut in one
Rak ^ah (unit of Prayer) I was preoccupied hy some of the affairs of this world so I did
not do any recitation; what is the ruling on this?

A: If you recited Al-Fatihah but did not recite anything else, your Salah (Prayer) is valid, as the
recitation that follows Al-Fatihah in the Salah is Mustahab (desirable) but not Wajib (obligatory).
Conversely, if you did not recite Al-Fatihah; such a Rak "ah is Batil (null and void), as reciting Al-
Fatihah is a Rukn (integral) of Salah as the Prophet (peace be upon him) said: The prayer of

whoever does not recite Al-Fatihah is invalid. In such a case, the Rak "ah that follows the mentioned

one is to substitute it and the concerned person has to make up for the Rak "ah in which they
forgetfully did not recite Al-Fatihah. They also have to make Sujud-ul-Sahw (Prostration of
Forge tfulness) before making the Taslim (salutation of peace ending the Prayer) and after finishing
Tashahhud (a recitation in the sitting position in the last unit of Prayer), invoking peace and blessings
on the Prophet, and making Du "a 1 (Supplication).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20941

Q 4: What is the ruling when a person forgets to recite the first Tashahhud (a recitation
in the sitting position in the second unit of Prayer) but then they remember or are
reminded? Please tell me what such a person should do if they remember the first
Tashahhud

(Part No. 6; Page No. 8)

(a) while their hands are still on the floor;

(b) or after finishing the recitation of Surah (Qur'anic chapter) Al-Fatihah "in the third
Rak ah 1 ?

A: When a person remembers the first Tashahhud before standing up folly, he as to return to the
sitting position and perform it. If he remembers the first Tashahhud after standing up folly but before
starting the recitation of Surah Al-Fatihah; it will be Makruh (reprehensible) for him to return to the
sitting position to perform Tashahhud. Besides, if they remember the Tashahhud after starting the
recitation of Surah Al-Fatihah; it will be Haram (prohibited) for him to return to the sitting position.
However, the person in question has in all cases to perform Sujud-ul-Sahw (Prostration of
Forgetfolness).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18477

Q 2: If someone forgets to recite an Ayah (verse) from Surah Al-fatihah during any of
the Salahs (Prayers ), should they perform Sujud Al-Sahw (Prostration of Forgetfulness)
without performing a Rak'ah (unit of Prayer) in place of that in which they forgot to
recite the whole Surah (chapter) or even an Ayah from it?

A: Anyone who forgets to recite Surah Al-Fatihah or even an Ayah from it must perform another
Rak'ah in place of the Rak'ah in which they have not recited Surah Al-Fatihah or any an Ayah from it,
whether they are the Imam (the one leading a congregational Prayer) or performing Salah alone.
They must also perform Sujud Al-Sahw. If they are a Ma'rnurn (a person being led by an Imam in
Prayer), the Imam will take the responsibility and the Ma'murn will not have to do anything if they are
ignorant of the ruling or omit it forgetfully.

(Part No. 6; Page No. 9)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14441

Q: I had some doubts about the Salah (Prayer) I offered, but I forgot to perform Sujud-
ul-Sahw (Prostration of Forgetfulness) and also forgot to say, "Subhana Rabbiyal-A l la (I
extol the Perfection of my Lord, the Most High)" while prostrating. Is my Salah nullified?

A: If the person offering Salah, as an Irnarn (the one who leads congregational Prayer) or
individually , forgets any of the obligatory actions of Salah, such as saying, "Subhana Rabbiyal-A'la,"
then they should perform Sujud-ul-Sahw before saying Taslirn (salutation of peace ending the
Prayer). In case of being a Ma J rnurn (a person being led by an Irnarn in Prayer) who joins the
congregational Salah from its commencement, then the Imam bears the responsibility, and there is
nothing wrong if they perform Sujud-ul-Sahw after Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14594

Q 3: A man joined the Zhuhr (Noon) Prayer in congregation after they stood up from the
Ruku 1 (ho wing) of the last Rak'ah (unit of Prayer). After the Imam (the one who leads
congregational Prayer) said the Taslim (salutation of peace ending the Prayer), the man
stood up to perform a Rak'ah and recited the first Tashahhud (a recitation in the sitting
position in the second/last unit of Prayer). He then performed another two Rak l ahs,
recited the final Tashahhud, and said the Taslim.

(Part No. 6; Page No. 10)

A man was watching him and after he had said the Taslim, he reminded him that he had
to perform another Rak l ah and Sujud-ul-Sahw (Prostration of Forgetfulness). He, thus,
stood up and performed the Rak'ah and said the Taslim, but he did not perform Sujud-ul-
Sahw. What is the ruling concerning this Salah (Prayer)? What should he have done?

A: Ifhe did not per form Sujud-ul-Sahw intentionally, then his Salah is Batil (null and void) and he
should repeat it. However, ifhe did not perform it mistakenly or ignorantly, then he does not have to
repeat it and his Salah is correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17709

Q 2: What is the ruling on saying Takbirat-ul-Intiqal [Takbir i.e., saying: "Allahu Akbar -
Allah is the Greatest" whenever moving from one posture to another during Prayer]? If
someone forgets to say it, do they have to perform Sujud-ul-Sahw (Prostration of
Forgetfulness)?

A: Saying Takbirat-u l-Intiqal when moving from one Rukn (Integra I/Pi liar) to another is one of the
obligatory actions of Salah (Prayer), according to the more correct of the two opinions of the
scholars. Anyone who intentionally does not say these Takbirat [plural of Takbir] or intentionally omit
any of therm, their Salah is Batil (null and void). However, if anyone does not say the Takbir because
they forgot to say it, they should perform Sujud-ul-Sahw.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 11)

Fatwa no. 16351

Q: I had doubts about my Salah (Prayer) and forgot to perform Sujud-ul-Sahw
(Prostration of Forgetfulness) and also forgot to say: "Subhana Rabbiyal-'Adhim (I extol
the Perfection of my Lord, the Most Great)". Is my Salah nullified?

A: If you have doubts concerning your Salah, you should continue praying based on the actions you
are sure that you have performed, and then you should perform Sujud-ul-Sahw. If you forget to
perform Sujud-ul-Sahw and there is a long intervening period, then nothing is required of you.
Saying "Subhana Rabbiyal-'Adhim" is obligatory in Ruku' (bowing), but if you forget it then you should
perform Sujud-ul-Sahw and your Salah will be correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 20321

Q 8: After concluding Salah (Prayer), I doubted whether I added or omitted parts of the
Salah. When I stood up, my doubts were gone. What should I do?

A: It is obligatory upon the person who is doubtful of their Salah to base their Salah upon that which
they are certain about which is the lesser actions they performed. For example, if someone doubts
whether they have offered three or four Rak'ahs (units of Prayer ), they should consider them as
three and offer a fourth Rak'ah and then offer Sujud-ul-Sahw (Prostration of Forgetfolness). This is
based on the following Hadith in which the Prophet (peace be upon him) said: "If any of you doubts

during their Salah and does not know whether they have performed three or four (Rak'ahs), they
should cast aside their doubts and build on what they are sure of. Then they should perform two
prostrations before offering Taslim (salutation of peace ending the Prayer).

(Part No. 6; Page No. 12)

If the Rak'ah they have prayed is the fifth., they (the two prostrations) will make their Salah of an
even number of Rak'ahs; and if by praying it they have completed four Rak'ahs, they (the two
prostrations) will be vexing humiliation for Satan. " (Related by Muslim) But when in doubt as to

whether one has omitted or completed a part of Salah, one should build on what is more likely to
have occurred and complete the missing parts of their Salah, say Taslim and then offer Sujud-ul-
Sahw. This is because the Prophet (peace be upon him) said: 'When any of you is in doubt during

their Salah, they should seek what is correct and complete their Salah accordingly, then say Taslim
and afterwards offer the two prostrations (of forgetfolness)." (Related by Al-Bukhari) As for

experiencing doubts after offering Salah, one should ignore them for they do not affect the validity of
their Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 13)

The third question of Fatwa no. 18808

Q 3: If someone has doubts about whether or not they performed a Rukn
(integral/ Pillar) or an obligatory action in Salah (Prayer) they have just offered, should
they perform Sujud-ul-Sahw (Prostration of Forgetfulness) just once or do they have to
perform it for every error they made?

A: If the person praying has doubts as to whether or not they missed a Rukn in their Salah, they are
like someone who has actually missed it and they have to perform this Rukn, unless they are already
standing up to offer the next Rak'ah (unit of Prayer). In this case, the nextRak'ah nullifies and
replaces the previous Rak'ah about which one is in doubt of a Rukn being omitted. The person should
also perform Sujud-ul-Sahw. However, if they start to have the doubts after saying the Taslim
(salutation of peace ending the Prayer), this has no effect on the validity of Salah, as the basic rule is
that the Salah offered is complete and correct. If they have doubts as to whether they omitted an
obligatory act, they should not perform Sujud-ul-Sahw, because they doubt the reason necessitating
Sujud-ul-Sahw and the basic rule is its absence.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19160

Q 3: I was offering the first Rak'ah (unit of Prayer) of the Maghrib (Sunset) Prayer, and I
was reciting the Qur'an subvocally when I remembered in the middle of an Ayah
(Qur'anic verse) that I should have been reciting out loud, so I started to do so. But I
forgot to perform Sujud-ul-Sahw (Prostration of Forgetfulness) at the end of the third
Rak'ah and said the Taslim (salutation of peace ending the Prayer). I only remembered
about this when I was going to offer the l Isha J (Night) Prayer. Do I have to perform
Sujud-ul-Sahw now or not?

A: Anyone who recites subvocally in a Salah (Prayer) that is preferred to be recited out loud should
recite out loud as soon as they remember. They do not have to perform Sujud-ul-Sahw.

(Part No. 6; Page No. 14)

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 15455

Q 3: Sometimes, I forget to recite out loud in the first Rak'ah (unit of Prayer) of a Jahri
Salah (Prayer recited out loud), and I only remember about it in the second Rak'ah.
Should I recite out loud in the second Rak'ah only or should I continue to recite
subvocally? Do I have to perform Sujud-ul-Sahw (Prostration of Forgetfulness) or should
I repeat the whole Salah?

A: The Sunnah (action following the example of the Prophet) is to recite Al-Fatihah and whatever is
recited after it from the Qur J an out loud in the first two Rak'ahs of the Maghrib (Sunset),
l Isha J (Night), and Fajr (pawn) Prayers, because the Prophet (peace be upon him) used to do so. If
you forget to do so in the first Rak'ah, do it in the second, and you do not need to perform Sujud-ul-
Sahw for forgetting to recite out loud in the first Rak'ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21848

Q 1: What is the ruling if an Imam (the one who leads congregational Prayer) forgets to
say Takbir (saying: "Allahu Akbar [Allah is the Greatest]") out loud for the second Sujud
(prostration)? Should he perform Sujud-ul-Sahw (Prostration of Forgetfulness)? If the
Imam does not do that, should the Ma'mum (a person being led by an Imam in Prayer)
repeat the Salah (Prayer)?

(Part No. 6; Page No. 15)

A: If the Imam does not say Takbir out loud, he does not have to perform Sujud-ul-Sahw as long as
he has said Takbir subvocally, because he has already fulfilled the obligation of saying Takbir.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18896

Q 1: I work as an assistant Imam (the one who leads congregational Prayer) in one of
the Masjids (mosques) in our village. When the Imam is absent, I perform his duties in
the Masjid. Once, when I led the people in the l Isha J (Night) Prayer, the following
happened:

After I finished Sujud (prostration) for the fourth Rak l ah (unit of Prayer), I stood up
thinking that it had been the third. After I stood up, I heard three of the Ma'mums
(persons being led by an Imam in Prayer) saying, "Subhan Allah (Glory be to Allah)," so I
realized that I had made a mistake and stood for a fifth Rak'ah. As I was already
standing erect, I did not sit down again, and also most of the Ma'mums stood to offer
this extra Rak'ah following me as the Imam. Some of them remained sitting until we had
finished the extra Rak'ah. We performed Sujud-ul-Sahw (Prostration of Forgetfulness)
after this to remedy the Salah (Prayer) and then said the Taslim (salutation of peace
ending the Prayer). Those who had remained sitting also said the Taslim. Then, one of
them got up and said that the Salah of those who had followed the Imam, despite

(Part No. 6; Page No. 16)

knowing that it was an extra Rak l ah, was Batil (null and void) and it was obligatory on
them to repeat it. He also said that the Salah of the Imam was Batil, as more than one
person drew his attention to this extra Rak'ah, and he should have sat down after he
had stood up then perform Sujud-ul-Sahw before the Taslim. Others said that the Salah
of the Imam and those who followed him was correct, while the Salah of those who
remained sitting was Batil. Which is correct? Is it correct not to follow the Imam in this
situation? When is it permitted not to follow him? What is the legal ruling on all these
matters?

A: Firstly: The Imam does not have to perform Sujud-ul-Sahw if he is sure of the correctness of
what he has done. He is not permitted to respond to those who say, "Subhan Allah/' if he thinks that
they are mistaken. However, if the Imam is not sure that what he has done is correct, it is obligatory
on him to sit down in response to them, because what he has stood up for is an additional act and he
is not permitted to continue in it.

Secondly : The Ma'mums who know that he has stood up to offer an extra Rak'ah, a fifth Rak'ah in a
four-Rak'ah Salah (Prayer consisting of four units) for example, should draw the Imam's attention to
it by saying, "Subhan Allah." If the Imam does not respond, they should remain sitting and wait for
the Imam to say the Taslim and say it after him. Accordingly, the Salah of those who remained sitting
and said the Taslim after the Imam was correct. On the other hand, those who stood with the Imam
and followed him, while knowing that it was an extra Rak'ah and were cognizant of the Shar'y
(Islamic legal) ruling that it was not legitimate to follow him in this situation, their Salah was Batil, as
they were not permitted to follow him in that, and they should repeat their Salah.

(Part No. 6; Page No. 17)

Those who thought that the Salah was not complete or had doubts as to whether their Salah was

complete or deficient should follow the Irnarn to complete their Salah with him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 16370

Q 4: An Imam (the one who leads congregational Prayer) offered one Sujud (Prostration)
in the last Rak l ah (unit of Prayer) of a four-Rak l ah Salah (Prayer consisting of four
units). After he had said the Taslim (salutation of peace ending the Prayer), the
Ma'mums (persons being led by an Imam in Prayer) drew his attention to his mistake, so
he performed one Sujud only of Sujud-ul-Sahw (Prostration of Forgetfulness) and said
that it compensated for what he had missed. He did not perform two Sujud? Was his
Salah correct?

A: If someone forgets to perform one of the two Sujud in the last Rak'ah of a Salah and remembers
it after saying the Taslim, and the time between the two actions (the missing and the remembering)
is not long, they should perform Sujud, recite the final Tashahhud (a recitation in the sitting position
in the second/last unit of Prayer), say the Taslim, and then perform the two Sujud of Sujud-ul-Sahw.
There is nothing wrong if they perform them before saying the Taslim. However, if the time between
the two actions is long, they should repeat the whole Salah from the beginning. Therefore, the Salah
of the Imam was not correct, because he did not do what was required of him. Both the Imam and
the congregation who prayed behind him should repeat this Salah.

(Part No. 6; Page No. 18)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

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The second question of Fatwa no. 18573

Q 2: What is the ruling on an Imam (the one who leads congregational Prayer) who
forgets and sits for Tashahhud (a recitation in the sitting position in the second/ last
unit of Prayer) in the first Rak'ah (unit of Prayer), then realizes that he is wrong and
stands up to continue Salah (Prayer) then offers Sujud-ul-Sahw (Prostration of
Forgetfulness) after Taslim (salutation of peace ending the Prayer)?

A: If the Imam mistakenly sits to recite the Tashahhud in the first Rak'ah, they should offer Sujud-ul-
Sahw before or after Taslirrij because they added an action extra to those performed in Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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^ Abdul- ^

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ngdorn of Saudi Arabia

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The fifth question of Fatwa no. 19048

Q 5: I am the Imam (the one who leads congregational Prayer) of a Masjid (mosque).
Once, when I was about to perform Sujud-ul-Sahw (Prostration of Forgetfulness) after
saying the Taslim (salutation of peace ending the Prayer), but some of the late-coming
Ma'mums (persons being led by an Imam in Prayer) stood up to make up for what they
had missed before I had prostrated. Should they then have had to perform Sujud-ul-
Sahw after they had made up for what they missed?

A: If the Imam makes a mistake and performs Sujud-ul-Sahw, it is obligatory upon the Ma'mums to
follow him in performing it even if they are latecomers.

(Part No. 6; Page No. 19)

If the Imam performs Sujud-ul-Sahw after saying the Taslim and the latecomers stand up to
compensate for what they had missed and do not follow the Imam in Sujud-ul-Sahw, their Salah will
be correct, but they will have to perform Sujud-ul-Sahw, after making up for what they missed,
before or after Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneTSl I 1 residency
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The fifth question of Fatwa no. 18762

Q 5: Some Imams (those who lead the congregational Prayer) do not change the tone of
their voices - when they say the Takhir ("Allahu Akbar [Allah is the Greatest]") before
sitting for the Tashahhud (a recitation in the sitting position in the second/last unit of
Prayer) - from the usual tone that they use in the other utterances of Takbir. As a
result, some of the Ma'mums (persons being led by an Imam in Prayer) stand up while
the Imam and the other Ma'mums remain in the sitting posture, so they sit down again.
Do they have to perform Sujud-ul-Sahw (Prostration of Forgetfulness) after the Imam
and the Ma'mums say the Taslim (salutation of peace ending the Prayer), because they
made a mistake and stood up when the Imam remained seated?

A: The Ma'rnurns do not have to perform Sujud-ul-Sahw if they do something mistakenly while
praying behind the Imam, unless they come late and miss some of the congregational Salah (Prayer),
as the Imam assumes the responsibility for them for Sujud-ul-Sahw.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 6; Page No. 20)

Fatwa no. 21439

Q: An Imam led the people in the Fajr (Dawn) Prayer, performed one Sujud (prostration)
in the first Rak'ah (unit of Prayer) then stood up to offer the second Rak l ah, - i.e. he did
not sit between the two Sujud and did not perform the second Sujud - and then he
started to recite Surah Al-Fatihah. When the Ma'mums (persons being led by an Imam in
Prayer) drew his attention to it, he went down to perform the second Sujud, but still he
did not sit between the two Sujud. He then stood up and offered the second Rak l ah, and
performed Sujud-ul-Sahw (Prostration of Forgetfulness) before saying the Taslim
(salutation of peace ending the Prayer). What should he have done in that situation? Is
what the Imam did correct? Please reply, and may Allah reward you the best!

A: By missing the second Sujud and the sitting between the two Sujud, this Irmarn omitted two Rukns
(Pillars) of Salah (Prayer). If someone omits one or more Rukn of Salah, and does not remember
until after they start the recitation in the nextRak'ah, the current Rak'ah will replace the previous
Rak'ah which was Batil (null and void), because of the lacking Rukn. They should, therefore, complete
their Salah on that basis and perform Sujud-ul-Sahw. It is not permissible to return to perform Sujud
after having already started the recitation for the following Rak'ah. Therefore, what the Imam did of
going back to make up for what he missed was not permissible, as he based it on an invalid Rak'ah
and also the time intervening between the two actions was long. Consequently, all the congregation
have to repeat the whole Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

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(Part No. 6; Page No. 21)

Fatwa no. 15730

Q: Should the Imam (the one who leads congregational Prayer) who rises up to offer a
fifth Rak'ah (unit of Prayer ), then remembers that it is the fifth while standing up, go
down again or complete that extra Rak'ah?

A: It is impermissible for a person offering Salah (Prayer) to stand to perform a fifth Rak'ah in a
four-Rak'ah Salah (Prayer consisting of four units). If they intentionally do this, their Salah will be
nullified. But if they mistakenly stand up, they should go back once they remember and they should
not complete the fifth Rak'ah. They should then perform Sujud-ul-Sahw (Prostration of Forgetfulness)
and their Salah will be correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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of Scholarly Research and Ifta'

The second question of Fatwa no. 19673

Q 2: I acted as the Imam (the one who leads congregational Prayer ) in a Masjid
(mosque) and while I was I leading the people in Salah (Prayer) I forgot to sit for the
first Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer). The
Ma'mums (persons being led by an Imam in Prayer) said, "Subhan Allah (Glory be to
Allah)" to remind me, but I was already standing up fully erect. I, thus, continued the
Salah and performed Sujud-ul-Sahw (Prostration of Forgetfulness) before the Taslim
(salutation of peace ending the Prayer). Was I correct in doing this?

A: Reciting the first Tashahhud is one of the obligatory actions in Salah. If the Irnarn forgets it and
the Ma'rnurns draw his attention to it before he is standing folly erect, he is obligated to return and sit
to recite the Tashahhud. But if he is already standing erect then it is Makruh (reprehensible) for hirn
to return and sit for the Tashahhud; even if the Ma'rnurns say, "Subhan Allah". If he is standing and
has started to recite Surah Al-Fatihah, he is forbidden from going back to recite the first Tashahhud,
because he has already started another Rukn (integral/Pillar) of the Salah, and he is obligated to
recite Surah Al-Fatihah.

(Part No. 6; Page No. 22)

He is not permitted to leave a Rukn of Salah for an obligatory action, which can be compensated for
by Sujud-ul-Sahw. Hence, what you did by concluding the Salah without returning to recite the first
Tashahhud after fully standing up, and performing Sujud-ul-Sahw before the Taslim was correct.
This is in accordance with the Hadith narrated by Al-Mughirah ibn Shu'bah (may Allah be pleased
with him) that the Messenger of Allah (peace be upon him) said: < u If one of you is offering Salah and

has stood up in place of sitting (for Tashahhud), if they have not stood up perfectly straight, let them
sit (for Tashahhud), and they are not required to offer two prostrations (of forgetfulness); but if they
have already stood up perfectly straight, let them continue their Salah and offer two prostrations (of
forgetfulness) while sitting. "} (Related by Abu Dawud, Ibn Majah, and Al-Daraqutny) Another

evidence is the Hadith of 'Abdullah ibn Buhaynah (may Allah be pleased with him) who narrated:
"Once the Prophet (peace be upon him) led them in the Zhuhr (Noon) Prayer but he stood up after

the first two Rak'ahs without sitting down (to recite Tashahhud). The people stood up with him.
When he (peace be upon him) finished the Salah and people waited for him to conclude it with
Taslim, he said Takbir (saying: 'Allahu Akbar [Allah is the Greatest]') while sitting and prostrated
twice before the Taslim and then he said the Taslim. " (Related by the Seven Compilers of Hadith

[Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidhy, Al-Nasa J y, Ibn Majah, and Ahmad])
(Part No. 6; Page No. 23)
The wording is that of Al-Bukhari.

May Allah give us success! May peace and blessings be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta J

ngdom of Saudi Arabia

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The first question of Fatwa no. 19635

Q 1: In one of the Masjids (mosques) during the l Isha J (Night) Prayer, when the Imam
(the one who leads congregational Prayer) got up to offer the fourth Rak l ah (unit of
Prayer), he remembered that he had not recited Surah Al-Fatihah in the third Rak'ah. So,
he abrogated the third Rak'ah and considered the fourth to be in its place. The Ma'mums
(persons being led by an Imam in Prayer) did not know what he had done, so when he
stood up to perform the fourth Rak'ah, they thought it was the fifth. They became
divided; one group stood up and followed the Imam, others remained sitting waiting for
him to sit down to say the Taslim (salutation of peace ending the Prayer) after him, and
yet some others sat down, said the Tashahhud (a recitation in the sitting position in the
second/last unit of Prayer), and the Taslim while the Imam was standing. After the Imam
had said the Taslim, he told the Ma'mums what had happened and told those who did not
follow him to stand up and offer the last Rak'ah, which they had thought was the fifth,
and perform Sujud-ul-Sahw (Prostration of Forgetfulness). Please give us your legal
opinion as to who was correct in this situation, and may Allah reward you.

A: What the Irnarn said was correct. Those who did not follow the Irnarn in offering this last Rak'ah
for completion of the four-Rak'ah Salah had to offer it after he said the Taslirn and also perform
Sujud-ul-Sahw.

(Part No. 6; Page No. 24)

Their Salah is correct - In sha J a-Allah (if Allah wills) - because they did not deliberately intend not to
follow the Imam, it was because they thought that he was offering a fifth Rak'ah by mistake.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

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Salih Al-
Fawzan

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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

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The first question of Fatwa no. 19179

Q 1: We were offering the l Asr (Afternoon) Prayer in congregation in the Masjid
(mosque). At the end of the second Rak'ah (unit of Prayer) and after performing Sujud
(prostration), the Imam (the one who leads congregational Prayer) forgot to recite the
first Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer). The
Ma'mums (persons being led by an Imam in Prayer) did not follow him and remained
sitting to recite the Tashahhud. Some of them tried to draw the Imam's attention to his
mistake by saying, "Subhan Allah (Glory be to Allah)." The Imam, thus, sat down to recite
the Tashahhud and performed Sujud-ul-Sahw (Prostration of Forgetfulness) after saying
the Taslim (salutation of peace ending the Prayer). However, a man got up and said that
the Salah (Prayer) was Batil (null and void), because the Imam sat down again after
standing up. He said that if just the hands and knees of the Imam had slightly risen off
the ground, he should not have returned to sit down. He also said that the Ma'mums did
not follow him when he stood up. As a result, some people repeated their Salah and
others did not. Was the Salah Batil? Please answer in detail and may Allah reward you
greatly!

A: If the I main has stood up fully Bract to offer the third Rak'ah having forgotten to recite the first
Tashahhud and some of the Ma J rnurns have drawn his attention to his mistake, it is Makruh
(reprehensible) for hirn to return to the sitting posture. If he has already started the recitation of
Surah Al-Fatihah, then it is prohibited for hirn to return. When he concludes his Salah, he should
perform Sujud-ul-Sahw before saying the Taslim. This is because the first Tashahhud is one of the
obligatory actions in Salah that can be compensated for by performing Sujud-ul-Sahw.

(Part No. 6; Page No. 25)

In your case, as the Imam sat down to recite the Tashahhud after he had stood up fully , when the
Ma'mums drew his attention to his mistake, and he had not started to recite Surah Al-Fatihah, this
does not affect the validity of your Salah. Therefore, your Salah and that of the Imam is correct, but
the Imam should avoid doing this in the future.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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Second question of Fatwa no. 19687

Q 2: Does the Imam (the one who leads congregational Prayer) who stands up for an
extra Rak x ah (unit of Prayer) out of forgetfulness have to return to the sitting position
once he hears Tasbih (saying: "Subhan Allah [Glory be to Allah]") or he have to complete
such Rak * ah and perform Sujud-ul-Sahw (Prostration of Forgetfulness) after making
Taslim (salutation of peace ending the Prayer)?

A: When the Imam stands up for an extra Rak "ah out of forgetfulness and then he realizes this or is
reminded by the Ma 'mums (those being led by an Imam in Prayer), he has to return to the sitting
position for making Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer).
The Imam has then to make Taslim followed by Sujud-ul-Sahw. However, Sujud-ul-Sahw may also
be performed before making Taslim.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Ghudayyan

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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 16837

Q 2: One day we offered the Maghrib (Sunset) Prayer behind an Imam (the one who
leads congregational Prayer) who concluded the Salah with the Taslim (salutation of
peace ending the Prayer) after only two Rak'ahs (units of Prayer). He then wanted to
repeat the whole Salah (Prayer). I told him it was enough to offer one more Rak l ah, but
he said that they wanted to repeat it. Which is the best, to repeat the Salah or to offer
the one omitted Rak*ah?

(Part No. 6; Page No. 26)

A: Anyone who unintentionally omits a Rak'ah in the Maghrib Prayer should get up and offer a
Rak'ah, recite the final Tashahhud (a recitation in the sitting position in the second/last unit of
Prayer), say the Taslim, offer the two prostrations of Sujud-ul-Sahw (Prostration of Forgetfulness),
and then say the Taslirn again. They do not have to repeat the whole Salah; because they have not
intentionally omitted the Rak'ah. When the Prophet (peace be upon him) mistakenly omitted one of
the actions of Salah and said the Taslirn, then his attention was drawn to it he made up for what he
omitted , said the Taslim, then performed Sujud-ul-Sahw. He did not repeat the whole Salah. Allah
(Glorified and Exalted be He) says: Indeed in the Messenger of Allah (Muhammad (lJLc oDl jJL?

yoJL^jg) you have a good example to follow The Prophet (peace be upon him) said: Tray as you

have seen me praying/' (Related by Al-Bukhari in his Sahih [Authentic Hadith Book]) However, if the

intervening period before the Rak'ah is made up for is longer than is customarily acceptable, the
Imam and the Ma'mums (persons being led by an Imam in Prayer) should repeat the whole Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Member

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Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 13754

Q 1: Last Ramadan, I offered the Tarawih (special supererogatory night Prayer in
Ramadan) in congregation in the large Masjid (mosque) in our village. Our village judge
led us in the l Isha J (Night) Prayer, then a scholar - a kind man who has memorized the
Qur J an and works as a teacher in the academic institute in our village - took over and led
us in the Tarawih Prayer.

(Part No. 6; Page No. 27)

During the Salah (Prayer), he mistakenly combined three Rak'ahs (units of Prayer) and
no one drew his attention to this. After he had said the Taslim (salutation of peace
ending the Prayer), the Ma'mums (persons being led by an Imam in Prayer) told him that
he had combined three Rak'ahs. He turned to the judge and asked him whether what
they said was correct. The judge replied it was and told him that he had to perform
Sujud-ul-Sahw (Prostration of Forgetfulness) without offering another Rak l ah, which the
Imam (the one who leads congregational Prayer) did. Is this correct? What should we do
in other similar cases?

A: If the reality is as you mentioned, then the Salah is valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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rvgdom of Saudi Arabia

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The third question of Fatwa no. 16298

Q 3: An Imam (the one who leads congregational Prayer) made a mistake in the Salah
(Prayer) and then a man came and joined the congregation in the fourth Rak'ah (unit of
Prayer) and followed the Imam when he performed Sujud-ul-Sahw (Prostration of
Forgetfulness). Is it obligatory on a latecomer to perform Sujud-ul-Sahw with the Imam
or not?

A: If the I main performs Sujud-ul-Sahw for making mistake unintentionally, the latecomer should
perform Sujud-ul-Sahw with him. This should be done before standing up to complete anything that
was missed in the Salah. If the Imam does not perform Sujud-ul-Sahw, the Ma'mums (persons being
led by an Imam in Prayer) do not have to perform it, because they are following the Imam in
compliance with the saying of the Prophet (peace be upon him): "The Imam is appointed to be

folio wed. "}

(Part No. 6; Page No. 28)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

Fatwa no. 14263

Q: While I was reciting the Surah (Qur J anic chapter) [after Surah Al-Fatihah] in the
second Rak l ah (unit of Prayer) of the Fajr (Dawn) Prayer on Monday 23/9/1411 A.H., I
thought that I had not recited Surah Al-Fatihah. In fact, I am not sure when the thought
came to me, it was either when I rose up for the second Rak l ah, or when I started
reciting the Surah or during recitation. So, I recited Al-Fatihah and followed it with some
Ayat (Qur'anic verses) from the Surah that I had been reciting. I then performed Sujud-
ul-Sahw (Prostration of Forgetfulness) before saying the Taslim (salutation of peace
ending the Prayer). Upon concluding the Salah (Prayer), I reproached the Ma'mums
(persons being led by an Imam in Prayer) - who were over fifty people - for not letting
me know. After all people had left, two men stayed behind and told me that I had recited
Surah Al-Fatihah twice, meaning that I was mistaken when I first thought that I had not
recited it. What is the ruling on that Salah in which I recited Al-Fatihah twice (in the
same Rak l ah) and then performed Sujud-ul-Sahw?

A: If the situation is as you mentioned, then your Salah as well as the Salah of the Ma'rnurns is valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Cha

rman

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"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 29)

Fatwa no. 17456

Q 1: A man offered the Zhuhr (Noon) Prayer in congregation. In one Rak l ah (unit of
Prayer), the Imam (the one who leads congregational Prayer) missed one of the two
Sujud (prostrations), but the Ma'mums (persons being led by an Imam in Prayer)
reminded him. After reciting the final Tashahhud (a recitation in the sitting position in the
second/last unit of Prayer), the Imam performed Sujud-ul-Sahw (Prostration of
Forgetfulness). None of the Ma'mums disapproved of what he did. Should the Ma'mums
also follow the Imam in saying the Taslim (salutation of peace ending the Prayer), then
offer a Rak'ah after which they perform Sujud-ul-Sahw; or they should not say the
Taslim but rise to offer another Rak'ah and then perform Sujud-ul-Sahw; or are they not
required to perform Sujud-ul-Sahw? If they have to perform Sujud-ul-Sahw, when should
it be performed, before or after the Taslim? Please advise us, and may Allah reward you
greatly.

A: If the Ma'tnutn knows that the Imam has unintentionally omitted a Sujud, they should not say the
Taslim with the Imam. If the omitted Sujud was not in the lastRak'ah, they should offer another
Rak'ah instead of the one in which a Sujud was missed out, then recite the final Tashahhud and say
the Taslim.

If the omitted Sujud was in the lastRak'ah, the Ma'mum should offer the Sujud that was omitted
before saying the Taslim and then recite the final Tashahhud and say the Taslim. If there was a long
intervening period before the omitted Sujud was made up for, then the whole Salah (Prayer) should
be offered again.

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Q: I performed Zhuhr (Noon) Prayer in congregation, and when the Imam stood up after
the first Tashahhud (a recitation in the sitting position in the second/ last unit of
Prayer), I joined the Salah and recited Du x a'-ul-Istiftah (opening supplication when
starting the Prayer), i then followed the imam in RukiT without reciting Surah Al-Fatihah
when the imam made Ruku x (bowing), but when he pronounced Taslim (salutation of
peace ending the Prayer), I performed another Rak^ah (unit of Prayer) and offered
Sujud-ul-Sahw (Prostration of Forgetfulness). Was what I did correct or

(Part No. 6; Page No. 30)

should I have followed the Imam in Taslim, performed another Rak ah and prostrated for
forgetfulness?

A: You did not need to make up for a Rak "ah simply because you did not recite Al-Fatihah. However,
as long as you offered this Rak "ah thinking that failure to recite Al-Fatihah in a Rak "ah makes it
incomplete and for that reason you made up for that Rak "ah and prostrated for forgetfulness, then
there is no blame due on you because you are excused for your ignorance.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 17158

Q: One day while we were performing ^Asr (Afternoon) Prayer, the Imam (the one who
leads congregational Prayer) stood up for a fifth Rak ah (unit of Prayer). Hence, the
Ma'mums (those being led by an Imam in Prayer) reminded him by reciting Tasbih
(saying: "Subhan Allah [Glory be to Allah]"). Nevertheless, the Imam - who stood up fully
- did not sit down. Rather, he completed the fifth RalTah and then made Sujud-ul-Sahw
(Prostration of Forgetfulness) before Taslim. Then the people disagreed. Some said that
the concerned Salah (Prayer) was Batil (null and void). Others claimed it was valid,
whereupon the Imam said that it is not permissible for a person to return to the sitting
position to make Tashahhud (a recitation in the sitting position in the second/ last unit of
Prayer) after standing up fully for a fifth Rak^ah. Could you please inform us of your
opinion on this? May Allah reward you with the best!

A: If a person stands up - fully or partially - for a fifth Rak "ah in an obligatory Salah and remembers

(Part No. 6; Page No. 31)

or is reminded that such Rak "ah is additional, he has to return to the sitting position. If the person
completes the fifth Rak "ah even though he knows that it is an extra one and that he has to return to
the sitting position; his Salah is Batil. The same ruling applies to the Salah of the Ma'mums who
follow the Imam even though they know that he is performing an extra Rak "ah and that they have to
return to the sitting position. It is worth mentioning that the Salah of those who are not aware of this
ruling is valid i.e. they are excused because of their ignorance. Any way, you should not make the
same mistake in the future.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 16468

Q 1: an Imam (the one who leads congregational Prayer) forgot to recite out loud in the
second Rak ah (unit of Prayer) of Maghrib (Sunset) Prayer though the Ma'mums
(persons being led by an Imam in Prayer) drew his attention. Is it permissible for the
Jahri Salah (Prayer recited out loud) to be offered without loud recitation?

A: Loud recitation in the first two Rak "ahs of Maghrib Prayer is an act of Sunnah (whatever is
reported from the Prophet); if the Irnarn forgets to do so, his Salah will still be valid and he will not
be required to do anything in compensation.

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Q 2: A man, who led us in Salah (Prayer), performed an extra Sujud (prostration), i.e. he
performed three Sujud in one Rak l ah (unit of Prayer). What is the ruling on this Rak l ah?

A: If the Irnaim (the one who leads congregational Prayer) intentionally performs an extra Sujud in
any Rak'ah, his Salah will be Batil (null and void). But if he does it by mistake and performs Sujud-ul-
Sahw (Prostration of Forgetfulness), his Salah will be valid.

(Part No. 6; Page No. 32)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20719

Q: When the Imam (the one who leads congregational Prayer) was about to sit for the
second Tashahhud (a recitation in the sitting position), in the last Rak^ah (unit) of the
Isha" (Night) Prayer, two persons said loudly "Subhana Allah (Glorified be Allah)", hinting
that he missed a Rak *ah. However, the Imam and the entire congregation were quite
sure that the prayer was complete except those two persons. Nevertheless, the Imam
stood up and performed another Rak ah though being sure that it was the fifth. Before
Taslim (salutation of peace ending the Prayer), the Imam offered Sujud-ul-Sahw
(Prostration of Forgetfulness). Is the prayer valid or should we repeat it?

A: If the Imam is quite sure that he is right, it is not permissible for him to consider the Tasbih
(saying : "Subhan Allah [Glory be to Allah]") of those who are led by him in the prayer. Their Tasbih
indicates suspicion and certainty is given privilege. What the Imam did was wrong. Nevertheless, if
the Imam was ignorant of this ruling, his prayer will be valid In sha'a-Allah (if Allah wills) and so is
the prayer of those who are led by him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 6; Page No. 33)

Fatwa no. 20709

Q: Shaykh Abdullah bin * Abdul- x Aziz bin Khanin is the appointed Imam (the one who
leads congregational Prayer) of Masjid (mosque) II in Bilsamar. He studied in the
Halaqahs (learning circles) of Shaykhs Muhammad ibn Ibrahim and ^Abdul-Latif (may
Allah be merciful with them both). Being assigned in the year 1367 A.H., our concerned
Imam was the first appointed Imam in the area of Bilsamar. Thanks to Allah, he has a
sound Aqidah (creed). The point is that while performing one Salah (Prayer), this Imam
offered one extra Sajda (Prostration) out of forgetfulness. People told him about it after
finishing Salah. The Imam then offered Sujud-ul-Sahw (Prostration of Forgetfulness).
Nevertheless, some worshippers who had performed Salah with the Imam formed
another congregation and repeated the same Salah. As this offended the Imam, we tried
to reconcile between the two parties but the man who led the second congregation
insisted that we refer the matter to your Eminence. It may be worth mentioning that the
answer of *Ali ibn Nasir implies vagueness when saying: Whoever leads another
congregation. He said that people who prayed behind him were late comers i.e. they did
not perform Salah with the first congregation. However, the Imam said that they were
amongst worshippers who initially performed Salah behind him. *Ali ibn Nasir then
commented that only two of those who initially performed Salah behind him prayed with
the first congregation. Even so, the Imam asserted that all those who prayed with the
second congregation had first prayed behind him. Of course, this caused a great deal of
confusion. Moreover, this as well as other similar incidences negatively affect Ma'mums
(those being led by an Imam in Prayer) causing them to doubt their Imams. Please
advise! May Allah safeguard you!

A: The Irmarn in question acted correctly by offering Sujud-ul-Sahw.

(Part No. 6; Page No. 34)

As he did not intend to perform any extra Sujud, his Salah is valid. The same is the ruling on the
Salah of the Ma'mums who followed the Imam while they were not aware of the additional Sujud. A
proof for this is a Hadith in which the Prophet (peace be upon him) stated: If a person adds

something to his Salah or misses something thereof he is to perform two Sujuds 'Prostrations'.)

(Related by Muslim). Therefore, whoever performed the extra Sujud following the Imam knowing
that it is not permissible for them to do so; their Salah is Batil (null and void) for they deliberately
made an addition to Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20594

Q: I said the Taslim (salutation of peace ending the Prayer) after the Imam (the one who
leads congregational Prayer) had said the first Taslim to his right side, but before he had
said the Taslim to his left side. What is the ruling on this?

A: If someone says the Taslim before the Imam by mistake, they have to say it again after the Imam
finishes saying it; but they do not have to offer Sujud-ul-Sahw (Prostration of Forgetfulness) for this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20092

Q: The Imam (the one who leads congregational Prayer) performed only one Sujud
(Prostration) during the last Rak^ah (unit of Prayer) of x Isha" (Night) Prayer.

(Part No. 6; Page No. 35)

One of the Ma 'mums (those being led by an Imam in Prayer) notified the Imam during
Tashahhud (a recitation in the sitting position in the last unit of Prayer) that he had
made a mistake (by saying Tasbih: "Subhan Allah [Glory be to Allah]"). Nevertheless, the
concerned Imam performed two more Sujuds (Prostrations). He thus made Sujud three
times: what should he do before Taslim (salutation of peace ending the Prayer)? It is
worty mentioning that the Ma'mums doubted whether they had to make up for the
Salah.

A: If an Imam forgets to perform the second Sujud of the last Rak "ah and then he is reminded
during the last Tashahhud, he has to perform only this one Sujud and he is to offer the last
Tashahhud again then Sujud-ul-Sahw (Prostration of Forgetfolness). This is because following the
prescribed sequence in Salah (Prayer) is one of its Rukns (Pillars). Regarding the case mentioned in
the question, if the concerned Imam intended Sujud-ul-Sahw by the two Sujuds that he offered after
being notified that he had made a mistake; his and his Ma'mums Salah is Batil (null and void). This is
because the Salah lacked one of its Rukns which is the second Sujud of the fourth Rak "ah and that -
as well as all the other Rukns of Salah - may not be compensated for by Sujud-ul-Sahw.
Consequently, both the Imam and the Ma'mums have to make up for the whole Salah. The same is
true if the Imam in question intended by the same two Sujuds to offer the two Sujuds of the last
Rak "ah again without following them by the last Tashahhud as the Salah lacked another Rukn (Pillar)
i.e. the last Tashahhud. This is because the Tashahhud that the concerned Imam offered before the
two Sujuds in question are not counted. Since there was - in such case - a long separation between
the Tashahhud and Taslim without offering Tashahhud again, both

(Part No. 6; Page No. 36)

the Imam and the Ma'mum have to offer the whole Salah again.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

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Fatwa no. 20209

Q 1: I was offering Zuhr (Noon) Prayer in congregation. I joined them in the third Rak'ah
(unit of Prayer). When the Imam (the one leading the congregational Prayer) finished
the Salah (Prayer), he offered Taslim (salutation of peace ending the Prayer), so i stood
up to complete the parts of the Salah i had missed. However, when i stood upright
performing the parts i missed, the imam prostrated to perform Sujud-ul-Sahw
(Prostration of Forgetfulness). What should I do in such situation?

A: If you stood to complete what you had missed from the Salah and had already stood fully upright
then the Imam prostrated to perform Sujud-ul-Sahw, you should continue with performing the parts
of Salah you had missed and not sit to perform Sujud-ul-Sahw with the Imam. This is because, if you
starts a Rak'ah, it is not permissible to go back (in the steps). However, you have to perform Sujud-
ul-Sahw after completing the parts you have missed, and it is better to perform it before the Taslim
(salutation of peace ending the Prayer).

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Q 2: A man often makes mistakes while offering his Salah (Prayer), and when he
concludes his Salah, he performs Sujud-ul-Sahw (Prostration of Forgetfulness). However,
he also makes mistakes while performing Sujud-ul-Sahw by adding one Sujud
(prostration) to it. What should this man do?

A: If someone frequently makes mistakes in Salah that can be compensated for by Sujud-ul-Sahw, it
is enough for them to offer two Sujud for all their mistakes.

(Part No. 6; Page No. 37)

They do not have to repeat Sujud-ul-Sahw for mistakes made in it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 18803

Q 1: When I was offering the congregational Salah (Prayer), the Imam stood up for a
fifth Rak^ah (unit of Prayer). I thus alerted him (by saying Tasbih: "Subhan Allah [Glory
be to Allah]"), so he returned to the sitting position, made Tashahhud (a recitation in the
sitting position in the second/last unit of Prayer), and then performed Sujud-ul-Sahw
(Prostration of Forgetfulness) before making Taslim (salutation of peace ending the
Prayer). Was this Imam right or he had to make Sujud-ul-Sahw after Taslim and make
another Taslim?

A: Sujud-ul-Sahw for adding extra part to the Salah may be performed before Taslim or after it.
Accord ing ly j what the Imam did in the question was right and the Salah is valid for both the Imam
and the Ma 'mums (those being led by an Imam in Prayer).

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Q 2: While I was performing Fajr (Dawn) Prayer with the congregation, the Imam (the
one who leads congregational Prayer) - out of forgetfulness - performed only one Sujud
(Prostration) for the second Rak^ah (unit of Prayer) and made Tashahhud (a recitation
in the sitting position in the second/ last unit of Prayer) and Taslim (salutation of peace
ending the Prayer). When Ma'mums (those being led by an Imam in Prayer) told the
concerned Imam that he missed one Sujud, he stood up making Takbir (saying: "Allahu
Akbar [Allah is the Greatest]") to redo the second Rak ah. Nevertheless, I thought that
the Imam would redo the entire Salah (Prayer) and intended so by my Takbir. The Imam
performed the second Rak^ah again then made Taslim and I did the same following him.
What is the ruling on this?

(Part No. 6; Page No. 38)

A: If a person forgets to perform the last Sujud before making Taslim and remembers or is
reminded of it; they have to offer such Sujud then Tashahhud then Sujud-ul-Sahw (Prostration of
Forgetfulness). They do not have to redo the entire Rak "ah. Accordingly, what the Imam did in the
question was wrong and an addition to Salah. However, the Imam is excused for being ignorant of
the concerned ruling. Moreover, your intention of redoing the Salah for thinking that the Imam
intended so does not affect its validity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 18902

Q: While the Imam (the one who leads congregational Prayer) was leading the Maghrib
(Sunset) Prayer, he forgot to recite two Ayahs (Qur'anic verses) from Surah Al-Fatihah.
The Ma'mums (persons being led by an Imam in Prayer) were sure that he had not
recited them, but they did not correct him until after they had concluded the Salah
(Prayer). When the Imam said the Taslim (salutation of peace ending the Prayer), they
told him that he had missed the two Ayahs. He agreed with what they had said and
added that he felt that he had finished reciting Surah Al-Fatihah too quickly, but he said
that if he had made a mistake, one of the Ma'mums would have drawn his attention to it.
What is the ruling on this Salah?

A: If the reality is as you mentioned, then you should all repeat the Salah, because a Salah is not
correct without the recitation of the whole of Surah Al-Fatihah and you did not do that. It was
obligatory on the Imam, when he became sure that he had missed some Ayahs from Surah Al-
Fatihah, to stand up at once and offer another Rak'ah (unit of Prayer), recite the last Tashahhud (a
recitation in the sitting position in the second/last unit of Prayer), perform Sujud-ul-Sahw (Prostration
of Forgetfulness), and then say the Taslim.

(Part No. 6; Page No. 39)

If he did not do that and there was a long gap between saying the Taslim and offering another
Rak'ah, then you should all repeat the Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 19576

Q 4: An Imam (the one who leads congregational Prayer) made a mistake in Salah
(Prayer) that necessitated the performance of Sujud-ul-Sahw (Prostration of
Forgetfulness), but he forgot to do it. When he turned around to face the Ma'mums
(persons being led by an Imam in Prayer), they reminded him that he had forgotten to
perform Sujud-ul-Sahw. Is it permissible for him to face the Qiblah (direction faced for
Prayer towards the Ka'bah) again and perform Sujud-ul-Sahw? What is the ruling on
this?

A: If the Imam forgets to perform Sujud-ul-Sahw and is reminded after turning to the Ma'rnurns, he
should face the Qiblah, say the Takbir ("Allahu Akbar [Allah is the Greatest]"), prostrate twice for
Sujud-ul-Sahw, and then say the Taslim (salutation of peace ending the Prayer). The Ma'mums
should also follow him in this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

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The first question of Fatwa no. 16428

Q 1: What is the ruling if the Imam (the one who leads congregational Prayer) was
required to perform Sujud-ul-Sahw (Prostration of Forgetfulness), but he did not
remember it until after

(Part No. 6; Page No. 40)

the Ma'mums (persons being led by an Imam in Prayer) had left the Masjid (mosque)?

A: If the Irnaim forgets to perform Sujud-ul-Sahw, he should perform it if the time between
concluding the Salah (Prayer) and remembering to perform it is short. As for the Ma'mums who
leave the Masjid not knowing about it, nothing is required of them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul-Razzaq
-Aflfy

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"Abdullah ibn Baz

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The first question of Fatwa no. 19507

Q 1: A man was leading people in the l Asr (Afternoon) Prayer, but he forgot and offered
an extra Rak l ah (unit of Prayer) by mistake. He then intended to perform Sujud-ul-Sahw
(Prostration of Forgetfulness), but instead of offering two Sujud (prostrations) he
offered only one and forgot the second. Is his Salah (Prayer) Batil (null and void) and
needs to be repeated or should he perform Sujud-ul-Sahw once again after saying the
Taslim (salutation of peace ending the Prayer) to correct his Salah?

A: If he did not perform the second Sujud of Sujud-ul-Sahw and remembered it shortly after he had
said the Taslim, he should return and perform the second Sujud and say the Taslim again, and his
Salah will be correct. If he did not remember about it until a long time has passed after the Taslim,
he does not need to perform Sujud and his Salah will be correct, In sha J a-Allah (if Allah wills).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The third question of Fatwa no. 20903

Q 3: 1 offer Tarawih (special supererogatory night Prayer in Ramadan) at home due to an
illness. Once, upon concluding the Salah (Prayer), I remembered that I offered an
additional Sujud (prostration) and that I forgot to perform Sujud-ul-Sahw (Prostration of
Forgetfulness) after the first two Rak'ahs (units of Prayer). In such a case, do I have to
perform Sujud-ul-Sahw or repeat the whole Salah?

A: Your Salah is correct and you do not have to perform Sujud-ul-Sahw, because the time gap
between the two actions is long.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 19853

Q 1: Can someone perform Sujud-ul-Sahw (Prostration of Forgetfulness) after saying the
Taslim (salutation of peace ending the Prayer) if they forget to perform it before the
Taslim?

A: If the person offering Salah (Prayer) forgets Sujud-ul-Sahw that is preferably made before the
Taslirrij they can perform it after the Taslim, and their Salah (Prayer) will be correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

(Part No. 6; Page No. 42)

The third question of Fatwa no. 16863

Q 3: If the Imam (the one who leads congregational Prayer) mistakenly offers an extra
Rak'ah (unit of Prayer) or he wants to get up in place of sitting, but the Ma'mums
(persons being led by an Imam in Prayer) remind him, should he say the Taslim
(salutation of peace ending the Prayer), then perform Sujud (prostration) and then say
the Taslim again? That is what we know, but some of the DiTah (callers to Islam) say that
if someone mistakenly adds an extra action to Salah (Prayer), they should say one Taslim
to the right side, perform Sujud twice, and then say one Taslim to the left side. They take
as evidence that the Prophet (peace be upon him) did not say the Taslim four times in
one Salah. They misinterpret the Hadith which was related by Al-Bukhari and Muslim
about the account of Dhu Al-Yadayn, on the authority of Abu Hurayrah, who narrated:
<The Prophet (peace be upon him) completed the remaining part of the Salah and said the Taslim

and then performed two Sujud and then said the Taslim. They claim that it means that the

Prophet (peace be upon him) said the Taslim to his right side, prostrated twice, and then
said the Taslim to his left side. Respected Shaykh, big disputes have occurred between
the Muslims, and they do not know where to seek guidance due to the differences
between the Du l ah. Please inform us so that we can benefit the Muslims. May Allah
reward you!

A: We do not know of any evidence for this method, and none of the reliable scholars said that;
therefore, it is not lawful to state or circulate it. According to the Sunnah (whatever is reported from
the Prophet), you should say the Taslim twice. As for Sujud-ul-Sahw (Prostration of Forgetfolness), it
is preferable that it be performed before the Taslim, unless one ends the Salah by saying the Taslim
but there remains one or more Rak'ahs missing or one doubts having completed or omitted some
part of the Salah and builds on what is more likely to have occurred; in these two cases it is better
that after the Taslim Sujud-ul-Sahw is performed, followed by Taslim again, said twice (one to the
right and one to the left).

(Part No. 6; Page No. 43)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 16203

Q: The Imam (the one who leads congregational Prayer) of the Masjid (mosque) led us in
a four-Rak l ah Salah (Prayer consisting of four units). He sat down to recite the first
Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) in the
second Rak'ah then rose up and offered one more Rak'ah, and then sat down. The
Ma'mums (those being led by an Imam in Prayer) said, "Subhan Allah [Glory be to Allah]",
to draw his attention to his mistake but he did not respond and said Taslim (salutation of
peace ending the Prayer). Is the congregation obligated to complete the fourth Rak'ah
or follow the Imam then repeat the whole Salah?

A: The Imam and Ma'mums are both obliged to offer the fourth Rak'ah to complete the Salah. The
Imam should rise up to perform the fourth Rak'ah by facing the Qiblah (direction faced for Prayer
towards the Ka'bah) while sitting, then standing up to perform the fourth Rak'ah. The Ma'mums have
to follow the Imam and not to pray on their own. The Imam should then offer the two prostrations of
Sujud-ul-Sahw (Prostration of Forgetfulness). In case the Imam does not rise up after the Ma'mums
have drawn his attention, they should rise up and complete their Salah and say Taslim and they are
not required to do anything further.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 6; Page No. 44)

The third question of Fatwa no. 15903

Q 3: I was traveling; so I combined the Maghrib (Sunset) and l Isha J (Night) Prayers
together at the time of the l Isha J . I offered the Maghrib with its full number of Rak'ahs
(units of Prayer) and then offered the first and second Rak'ahs of the l Isha f Prayer. But
instead of concluding the Salah with Taslim (salutation of peace ending the Prayer) in the
second Rak'ah after reciting Tashahhud (a recitation in the sitting position in the
second/ last unit of Prayer), I mistakenly rose up to offer a third Rak l ah then a fourth
though my intention was to shorten the four-Rak l ah Salah (Prayer consisting of four
units) to two Rak'ahs. After saying the Taslim, I offered Sujud-ul-Sahw (Prostration of
Forgetfulness). Must I repeat my Salah (Prayer)? Please, inform me, may Allah enlighten
you!

A: If you are traveling for a distance of eighty kilometers or more, it will be better for you to shorten
the four-Rak'ah Salah (Prayer consisting of four units) to two Rak'ahs. There is nothing wrong if you
offer it as complete. If you intend to shorten the Salah when saying Takbirat-ul-Ihrarn (saying:
"Allahu Akbar [Allah is the Greatest]" upon starting Prayer) but then forget and rise to offer the third
Rak'ah, you have either the choice to continue offering the Salah as complete four-Rak'ahs; in this
case you are not required to offer Sujud-ul-Sahw, or you may sit, recite the Tashahhud, say the
Taslim, and then offer Sujud-ul-Sahw.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The fourth question of Fatwa no. 18647

Q 4: We offered the Zhuhr (Noon) Prayer in congregation at school, and in the second
Rak'ah (unit of Prayer) when saying the Takbir ("Allahu Akbar [Allah is the Greatest]")
before the Ruku* (bowing), I performed Sujud (prostration) instead of Ruku 1 while the
rest were performing Ruku\ When I noticed this, I stood up and performed Ruku\

(Part No. 6; Page No. 45)

As soon as I performed it, the others were rising from Ruku\ I then completed my Salah
(Prayer) with them. After concluding the Salah, I discussed what I did with some of my
schoolmates. They told me that I must repeat the Salah and prayed with me. Is what we
did correct? May Allah protect you!

A: You did the right thing when you performed Ruku' (bowing) in place of which you mistakenly
made Sujud (prostration) and then you followed the Imam (the one who leads congregational
Prayer); this is what you were obligated to do in this case. The repetition of the Salah was not
necessary, because your first Salah was valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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■

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Fatwa no. 17345

Q: One day we were in the Masjid (mosque) offering the l Asr (Afternoon) Prayer in
congregation. We performed the first Sujud (prostration) of the third Rak'ah (unit of
Prayer), and when we raised our heads from the Sujud, one of the men was still
prostrating. When he rose up, the Imam (the one who leads congregational Prayer) said
the Takbir ("Allahu Akbar [Allah is the Greatest]") for the second Sujud. The man then
prostrated for the second time. What is the ruling on this? It is worth mentioning that
the Imam was offering Salah (Prayer) quickly.

A: If this man sat between the two Sujud and then followed the Imam,, he did nothing wrong. If he
did not sit between the two Sujud, he should offer another Rak'ah after the Imam says the Taslim
(salutation of peace ending the Prayer) in place of the Rak'ah in which he did not sit between the two
Sujud, as this Rak'ah is thus rendered Batil (null and void) and the Rak'ah following it will replace it.

(Part No. 6; Page No. 46)

This is because sitting between the two Sujud is a Rukn (integral/Pillar) of the Salah that cannot be
omitted, whether unintentionally or intentionally. If he did not make up for the Rak'ah after the Imam
said the Taslim, and there was a long gap between both actions, he should repeat the whole Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 17211

Q: I was in a Masjid (mosque), while the Zhuhr (noon) Prayer was being offered. The
Imam (the one who leads congregational Prayer) offered four Rak'ahs (units of Prayer)
and then rose up to offer a fifth. Although all the Ma'mums (persons being led by an
Imam in Prayer) said Tasbih (Subhan Allah [Glory be to Allah]) [to draw his attention to
the mistake he had made], he stood up. One of the Ma'mums spoke and told him that it
was a fifth Rak l ah, but the Imam did not listen and completed it. The Imam and the
Ma'mums had an argument, each defending their opinions.

My questions are:

1. Is it permissible for the Imam to continue the Rak l ah although the Ma'mums drew his
attention to his mistake?

2. Is it permissible for the Ma'mum to speak while offering Salah (Prayer)?

3 . Is a latecomer who misses a Rak'ah from this congregational Salah considered to have
completed the Zhuhr Prayer because of this additional fifth Rak'ah or should they make
up for the Rak'ah they missed?

A: First: It is obligatory for the Irnarn who forgetfully rises up to offer a fifth Rak'ah and then it is
brought to his attention by the Ma'mums, and he is not sure that what he is doing is correct to
respond to the Ma'mums.

(Part No. 6; Page No. 47)

If the Irnarn intentionally continues offering the fifth Rak'ah, his Salah will be rendered Batil (null and
void) and the Salah of the Ma'rnurns who follow him in this will also be Batil, if they know that it is a
fifth Raklah,

Second: Speaking intentionally renders the Salah Batil. However, if the speaker does that
unintentionally or forgetfully, it does not nullify it, according to the preponderant scholarly opinion,
because of the Hadith narrated by Mu'awiyah ibn Al-Hakarn that a man sneezed while offering Salah
in congregation. Mu'awiyah responded with, "Yarharnuka Allah (may Allah have mercy on you)," but
the Sahabah (Companions of the Prophet - may Allah be pleased with them) disapproved of what he
did. Thus, when he concluded his Salah, he went to ask the Prophet (peace be upon him), who said:
< u Truly, nothing of people's talk is right during this Salah; it is only Tasbih (glorification of Allah),

Takbir (magnification of Allah) and recitation of Qur'an."} In addition, the Prophet (peace be upon

him) did not order Mu'awiyah to repeat his Salah. This shows that speaking during Salah does not
nullify it if the speaker is ignorant of the legal ruling. Also, speaking for the interest of the Salah does
not nullify it, based on the Hadith of Dhul-Yadayn.

Third: If someone misses a Rak'ah of the congregational Salah and the Imam mistakenly offers a
fifth Rak'ah, the late-comer should not count in this additional Rak'ah and they should make up for
the Rak'ah which they missed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

The fourth question of Fatwa no. 16336

Q 4: Whenever I pronounce Takbir, i.e. Allah Akbar (Allah is the Greatest), to start any of
the five obligatory prayers, bad thoughts haunt me and keep me away from following the
Imam (the one who leads congregational Prayer). What should I do in this case? May
Allah reward you with the best!

A: being mentally distracted during Salah (Prayer) does not invalidate it. However, one should free
his heart, stop insinuations, and seek refuge in Allah against the devil three times when he starts
offering Salah. He will only be rewarded for the parts of the Salah he is aware of.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 18584

Q 4: What is your advice to a worshiper, who suffers frequent insinuations during salah
(Prayer)?

A: We advise whoever undergoes doubts and insinuations in Salah to neglect such whispers and
doubts and to seek refuge with Allah from the whispers cast by Satan to nullify the Muslim's Salah or
minimize its reward. It has been reported in Sahih Muslim that "Uthrnan ibn Abu Al- "As (may Allah

be pleased with him) said: "0 Messenger of Allah, the Devil confounds my prayer." He (peace be
upon him) said: "That is a devil called Khanzab. When you feel his illusory acts, spit three times to
the left and seek refuge with Allah from the devil three times.")

(Part No. 6; Page No. 49)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 16550

Q: i am obsessed and i repeat Ghusl (ritual bath following major ritual impurity) several
times. When I want to offer Salah (Prayer), I can hardly pronounce Takbir (saying:
"Allahu Akbar [Allah is the Greatest]") and recite the Fatihah (first chapter of the
Qur'an). I do not know what the reason behind this obsession is. A shaykh recited Qur'an
on me and said that it might be a devil haunting me. He told me that I can offer Salah
without Takbir or reciting the Fatihah. What should I do, may Allah reward you well.

A: This is a kind of obsession and insinuations. One should be steadfast, determined and have strong
belief in Allah, keeping away from obsessions and insinuations of Satan. You should adopt the
Shari "ah means for driving away these insinuations, including: reading Dhikr (Remembrance of
Allah), reciting the Qur'an, Wird (portion of Qur'an recited with consistency) in the morning and
evening, observing the five daily prayers in congregation in the Masjid (mosque), keeping good
company, attending Halaqahs (learning circles), resorting to Du"a' (supplication), asking for Allah's
Forgiveness and Well-being and seeking refuge with Allah (Exalted be He)

(Part No. 6; Page No. 50)

from the accursed Satan, even in prayer. It was narrated on the authority of "Uthrnan ibn Abu Al- "As
(may Allah be pleased with him) that he said: "O Messenger of Allah, the evil spirit obsesses me

when offering Salah and reciting the Qur'an trying to confound me." Thereupon, the Messenger of
Allah (peace be upon him) said: "It is a devil called Khanzab, thus when you feel obsessed, seek
refuge with Allah from him and spit three times on the leftside." He said, "I did that and Allah
dispelled it away from me." (Related by Muslim in his Sahih and Al-Imam Ahmad in Al-Musnad).

May Allah grant us well-being and safety!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 6; Page No. 51)

Supererogatory Salah (prayer)

(Part No. 6; Page No. 52)
(Part No. 6; Page No. 53)

Witr (Prayer with an odd number of units)

The first and third questions of Fatwa no. 16044

Q 1: Is it obligatory to perform Witr at night as two or four Rak^ahs (units of Prayer)
according to one's ability, given that I perform Witr along with the x Isha" (Night) Prayer?
Should I delay it until a late hour at night or not?

A: Witr is a stressed Sunnah (supererogatory act of worship following the example of the Prophet).
The Prophet (peace be upon hirn) said : Allah is Witr (single, odd) and loves what is Witr. So

perform Witr Salah, followers of Qur'an! (Related by Al-Tirimidhy and Abu Dawud). The time of Witr

is due after the Tsha' prayer until the Fajr (pawn) Prayer. However, it is better to perform it at the
end of the night if the person is sure that he can wake up at night. If he is not sure, he is to perform
Witr at the beginning of the night and if he happens to wake up at the end of the night, he is to offer
as much Salah as he wishes, but he should not offer Witr again, for the first Witr is sufficient. The
Prophet (peace be upon him) said: Two Witrs are not to be offered during one night. (Related by

the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah)
except Ibn Majah). It is sufficient to offer the Witr as one Rak "ah (unit of Prayer), but the minimum is
three Rak "ahs and the optimum is eleven or thirteen Rak "ahs, making Taslim (salutation of peace
ending the Prayer) after each two Rak "ahs and then ending with one Rak "ah as Witr. The Prophet
(peace be upon him) said: The optional Prayers at night are to be offered two by two (two Rak "ahs

at a time). If any of you fears that the time of dawn is approaching,
(Part No. 6; Page No. 54)

let him pray one Rak "ah as Witr. (Agreed upon by Imams Al-Bukhari and Muslim)

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Q 3: What is the ruling on performing the Witr (Prayer with an odd number of units)
along with Tarawih (special supererogatory night Prayer in Ramadan)? Should I offer
Witr and then go to sleep or should I delay it to the last part of the night along with
Qiyam-ul-Layl (standing for optional Prayer at night), given that I sleep between the
Tarawih and Qiyam-ul-Layl?

A: if you pray the Tarawih with the irnarn (the one who leads congregational Prayer), it is preferable
to perform the Witr with hitn in order to get the complete reward. The Prophet (peace be upon him)
said : "If one prays with the Imam until the Imam ends, it is regarded as having spent a whole night

in prayer." Reported by Abu Dawud and Al-Tirmidhy. If you woke up during the night and wanted to

offer optional Salah (Prayer), you can offer whatever you want without offering Witr, for it is not
permissible to offer two Witrs during one night. However, If you left the Witr till the end of night,
there is no problem.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 20079

Q 2: is the Witr (Prayer with an odd number of units) Wajib (obligatory)? is a person who
abandons it to blame?

A: The Witr is a stressed Sunnah (supererogatory act of worship following the example of the
Prophet). The person who leaves it is not sinful. However it is Makruh (reprehensible)

(Part No. 6; Page No. 55)

to abandon it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 19990

Q 1: Are the Fajr (Dawn), Zhuhr (Noon), x Asr (Afternoon), Maghrib (Sunset), and
x Isha" (Night) Prayers invalid if a Muslim does not perform Witr (Prayer with an odd
number of units) after isha"? Please advise us, May Allah reward you!

A: According to the stronger of the two opinions of the scholars, Witr Prayer is a stressed act of
Sunnah (whatever is reported from the Prophet). Whoever observes it will be rewarded while
whoever abandons it will not be punished. Therefore, abandoning an act of Sunnah does not
invalidate the Five Obligatory Daily Prayers which are performed before Witr. They are only nullified
by Shirk (associating others with Allah in His Divinity or worship), Riddah (apostasy), or not observing
any of prayer's pillars or conditions. A Muslim should be keen on observing Witr Prayer in compliance
with the example of the Messenger of Allah (peace be upon him). It was authentically reported that
the Messenger of Allah (peace be upon him) used to offer Witr Prayer whenever at home or in a
journey. It is better for a Muslim not to miss this great reward from Allah (Exalted be He).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

Fatwa no. 14655

Q: is it permissible for me to pray ShaF (two units of Prayer, particularly before the final
unit of the odd-number prayer) and Witr (Prayer with an odd number of units) before
performing ^isha" (Night) Prayer?

A: Time for Witr Prayer starts after the performance of Tsha' Prayer and continues until the break of
Dawn. Proof for the foregoing is a Hadith which is narrated by Imam Ahmad on the authority of Abu
Basrah that the Prophet (peace be upon him) said: Allah has given you an extra Salah (Prayer), so

you should pray it. Its time is between 'Isha' Prayer and the Fajr (pawn) Prayer; this is the Witr
Salah. > Moreover, it is authentically reported that the Prophet (peace be upon him) said: If you are

afraid of Fajr Prayer (the approach of its time), pray one Rak'ah (unit of Prayer).}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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rman

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Fatwa no. 16536

Q: A man prays Witr (prayer with an odd number of units) after 2 am. He prays it in five
connected Rak ahs (units of Prayer). Should he continue doing so or should he pray Witr
before midnight? Besides, should he pray pairs of Rak^ahs then pray Witr in one Rak^ah
(unit of Prayer) only, or should he continue offering it in

(Part No. 6; Page No. 57)

five Rak x ahs? Provide us with your beneficial answer please. May Allah reward you with
the best.

A: Time for Witr Prayer starts after the performance of "Isha' (Night) Prayer and continues until the
break of dawn. A person may therefore pray Witr at any time within this period. On the other hand; it
is preferred that a person prays pairs of Rak "ahs then concludes this by praying Witr in only one
Rak "ah. However, praying five connected Rak "ahs for Witr with one Taslim (salutation of peace
ending the Prayer) is permissible though it is not preferred. This is because the Prophet (peace be
upon him) said: The (optional) Salah during the night should consist of pairs of Rak "ahs, but if one

of you is afraid that morning is near, they should pray one Rak "ah, which will make their Salah an
odd number for them. (Agreed upon by Al-Bukhari and Muslim and narrated on the authority of Ibn

"Umar (may Allah be pleased with them both)).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 18576

Q 1: is it permissible to offer two Rak^ahs (unit of Prayer) after Witr (Prayer with an odd
number of units)?

A: It is in accordancG with the Sunnah to make Witr prayer the last prayer offered at night, for the
Messenger of Allah, peace be upon him, said: Make Witr (odd prayer) your last prayer at night.)

However, it is permissible to offer two Rak "ahs after Witr, for what is related by Imam Ahmad in his
Musnad on the authority of Abu Umamah that he said: Allah's Messenger (peace be upon him) used

to observe the Witr with nine Rak "ahs. However, when he became old, he observed it with seven
Rak "ahs and offered two Rak "ahs while sitting in which he read Surah Al-Zalzalah and Surah Al-
Kafirun.) It is also reported on the authority of "Aishah (may Allah be pleased with her) that she

said:

(Part No. 6; Page No. 58)

Allah's Messenger (peace be upon him) used to observe the Witr with nine Rak "ahs and two

Rak "ahs offered while sitting. When he became weak, he observed it with seven Rak "ahs and
offered two Rak "ahs while sitting. It is also narrated by Ahmad on the authority of Um Salamah

(may Allah be pleased with her) that the Prophet (peace be upon) used to offer two Rak "ahs after

praying the Witr while he was sitting. The Messenger of Allah (peace be upon him) did that to show

the permissibility of offering Salah after performing Witr Prayer, and that such Salah does not come
in contradiction with the Hadiths related to Witr Prayer, and that offering it does not forbid offering
supererogatory prayers at a later time at night. Ibn Al-Qayyim (may Allah be merciful with him) said
that the soundest view is that these two Rak "ahs come under the ruling of Sunnah (supererogatory)
Salah and to complete the defects that may happen when offering Witr Prayer, which is considered
an independent Nafilah (supererogatory act of worship), especially if it takes the ruling of obligation.
Accordingly, these two Rak "ahs after Witr Prayer have the same ruling as that of the two
supererogatory Rak "ahs offered after Maghrib Prayer, as they are regarded to be the Witr Prayer
after the obligatory prayers offered by day. Likewise, these two Rak "ahs are the Witr prayer after the
obligatory prayers offered by night. Allah knows best!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18591

Q 3: I offer Witr (Prayer with an odd number of units) after ^Isha" (Night) Prayer for fear
that I may sleep without performing it. Is it permissible for me to perform Tahajjud
(optional late night Prayer) in the last third of the night? How many Rak^ahs (units of
Prayer) does Salat-ul-Duha (supererogatory Prayer after sunrise) consist of? When
does the last third of the night start and end?

(Part No. 6; Page No. 59)

A: the time of Witr Prayer is from "Isha' until the break of dawn. If one is certain of waking up at the
end of the night it is best to offer it at that time. However, if one offers it at the beginning of the
night and then wakes up at the end of the night one can offer prayer as much as one wills, but
should not perform Witr again. The Prophet (peace be upon him) said, "(There are) no two Witrs

(to be offered) during one night." As for Salat-ul-Duha, it is permissible. The least to be offered is

two Rak "ahs, however, a person will be rewarded if they offer more than this. In addition, it is best
to perform the optional night prayer as eleven Rak"ahs. One is to perform Taslim (salutation of
peace ending the Prayer) after each two Rak "ahs. The Prophet (peace be upon him) said, {"The

optional night prayer is performed in pairs, but if one of you fears that morning is near, they should
pray one Rak "ah of the Witr Prayer, an odd number for them." (Agreed upon by Al-Bukhari and

Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 20756

Q 2: If a person does not pray Witr (Prayer with an odd number of units) until the break
of Dawn, should they pray it before praying Fajr (Dawn) Prayer if time allows them to do
so before the Imam (the one who leads congregational Prayer) starts the
congregational Salah (Prayer)? Besides, should they perform it in one or two Rak^ahs
(units of Prayer)?

A: Time for Witr Prayer starts after the performance of Tsha 1 (Night) Prayer and it is a Sunnah
Ba "diyyah (supererogatory Prayer performed after an obligatory Prayer on a regular basis) and
continues until the time of Al-Fajr-ul-Sadiq (true dawn) begins. However, it is preferred that a person
delays the performance of Witr Prayer until the last part of the night provided that they are able to do
so and they are not afraid they may miss Witr because of being asleep etc. on the other hand, if the
time for Al-Fajr-ul-Sadiq starts before a person prays their normal voluntary night Salahs (Prayers)
or before they pray Witr; they may make up for the Salahs that they missed

(Part No. 6; Page No. 60)

after sunrise and add one Rak "ah (unit of Prayer) to their Witr to make it Shaf " (two units of Prayer).
Accord ing ly j if a person normally prays five voluntary Rak "ahs during the night; they are to pray six
Rak "ahs in pairs each with an independent Taslim (salutation of peace ending the Prayer). Likewise,
if a person normally prays eleven Rak "ahs, they are to pray twelve Rak "ahs in pairs each with
independent Taslim and so on. Proof for the foregoing is the Hadith which is authentically reported on
the authority of "Aishah (may Allah be pleased with her) who said: When sleep or pain

overpowered the Prophet (peace be upon him) and made it impossible (for him) to observe the Witr,
he used to offer twelve Rak "ahs during the daytime.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16499

Q: what Surahs (Qur'anic chapter) are to be recited in the Sunnah (supererogatory)
Salah offered after ^Isha" (Night) Prayer and witr (Prayer with an odd number of units)
prayer? what Du x a" (supplication) is to be recited after witr prayer?

A: There is no authentic narration that certain Surahs should be recited in the Sunnah Salah that
comes after "Isha J . As for Witr Salary it is a Sunnah to recite Surah Al-A "lain. Surah Al-Kafirun and
Surah Al-Ikhlas. Once a worshiper ends his Witr Salah, it is a Sunnah for hirn to say, "Glory be to the
King, the Most Holy" three times, as narrated by the Five Compilers of Hadith (Imams Ahmad, Abu
Dawud, Al-Tir rnidhy, Al-Nasa'y and Ibn Majah) except for Al-Tirmidhy on the authority of Ubay ibn
Ka "b (may Allah be pleased with him) that he said: Allah's Messenger (peace be upon him) used to

recite in the Witr prayer Surah Al-A "la. Surah Al-Kafirun and Surah Al-Ikhlas. Ahmad and Al-Nasa'y

added: If he uttered Taslim, he would say, "Glory be to the King, the Most Holy" three

(Part No. 6; Page No. 61)

times. In another narration: and he (the Messenger) raised his voice in the last utterance.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The fourth question of Fatwa no. 20088

Q 4: A person, after performing Msha" (Night) Prayer, offers two Rak ^ahs (unit of
Prayer) then the ShaF prayer (two units of Prayer, particularly before the final unit of
the odd-number prayer). After that, he goes home and after midnight, he offers two
Rak x ahs as Tahajjud (optional late night Prayer) before he offers one Rak^ah as Witr. Is
this permissible?

A: the minimum for Witr (Prayer with an odd number of units) is one Rak "ah and it has no maximum
limit. Therefore, there is no harm in performing one, three, five, seven, nine, eleven, thirteen
Rak "ahs, or more as Witr. And as for what you mentioned in your question regarding a person who
begins the night prayer by offering two Rak "ahs then another two Rak "ahs after midnight before he
offers one Rak "ah as Witr, there is also no harm in doing this; rather this is preferable, for the
Prophet (Peace be upon him) said: Make Witr (odd prayer) your last prayer at night. (Agreed upon

by Al-Bukhari and Muslim). The Prophet (peace be upon him) also said: The (optional) Salah during

the night should consist of pairs of Rak "ahs, but if one of you fears morning is near, he should pray
one Rak "ah, which will make his Salah an odd number for him. (Agreed upon by Al-Bukhari and

Muslim). He further said: If anyone is afraid that he may not get up in the latter part of the night, he

should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he
should observe Witr at the end of the night, for Prayer at the end of the night is witnessed (by the
angels) and that is preferable.) (Related by Imam Muslim). It is however desirable to offer Witr as

eleven

(Part No. 6; Page No. 62)

or thirteen Rak "ahs to be performed two by two and then offer one Rak "ah of Witr. It is authentically
reported that the Prophet (peace be upon him) used to do that and in most cases he used to offer
Witr as eleven Rak "ahs,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14496

Q 3: What is the ruling on someone who does not offer the optional night prayer, but
offers it at sunrise? Although he is in good health, he fails to wake up at night despite his
many attempts.

A: Whoever is sure they can wake up to perform Qiyarn-ul-Layl (optional night Prayer) during the last
part of the night may delay Witr (Prayer with an odd number of units) and offer it after Qiyarn-ul-
Layl. Otherwise, the Witr should be performed before one goes to sleep. Nevertheless, if one sleeps
without offering Witr, one may make up for the missed Witr as Shaf" (even-number prayer) after
sunrise.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21041

Q 4: A man slept without offering Witr (Prayer with an odd number of units) prayer, and
did not awaken until

(Part No. 6; Page No. 63)

the Fajr (Dawn) prayer was due. Should he offer it, or is he exempted? How should he
make up for it and when?

A: Whoever sleeps without offering Witr, and does not wake up until the break of dawn should make
up for the missed Witr twenty minutes after sunrise and offer it as Shaf " (even-number prayer) as
the Prophet (peace be upon him) did.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18364

Q 2: Is it permissible to delay offering Witr (Prayer with an odd number of units) until
after x Isha" (Night) to midnight or until the first Adhan (call to Prayer) of Fajr (Dawn)
prayer? I used to do this and sometimes I was able to wake up, but at other times I was
not. If I remember some minutes before or after the Adhan of Fajr, should I offer it or
not? I should mention that I used not to offer it under such circumstances. Am I sinful for
this? Should I make up for the missed Rak ahs of Witr? Please advise, may Allah bless
you in your knowledge!

A: the last part of the night is the best time to offer Witr prayer for those who are sure they can
wake up at that time; however, for those who cannot, it should be performed during the first part of
the night. The time of Witr prayer ends at the break of dawn so, it should be made up after sunrise
offering it as Shaf " (two units of Prayer, particularly before the final unit of the odd-number prayer)
i.e. offering three Rak "ahs as four, and five Rak "ahs as six and so on. Also, one should offer Taslim
(salutation of peace ending the Prayer) after each pair of Rak "ahs.

(Part No. 6; Page No. 64)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17758

Q: What is the ruling on offering Witr (Prayer with an odd number of units) in
congregation in the Masjid (Mosque)?

A: It is not perimissiblG to regularly offer Witr in congregation, whether in the Masjid or elsewhere,
except in Ramadan after Tarawih (special supererogatory night Prayer in Ramadan). Apart from that,
Witr prayer should be offered individually, preferably in the last part of the night. However, it should
be offered at the beginning of the night for those who do not expect to wake up during the last part
of the night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19211

Q 1: A woman offered ^Isha" (Night) Prayer but did not perform Witr (Prayer with an odd
number of units) as she expected to wake up later in the night to offer Qiyam-ul-Layl
(standing for optional Prayer at night). However, during the last third of the night, she
began menstruating. Should she make up for the missed Witr or not, given that the
Messenger of Allah (peace be upon him) never neglected the two supererogatory
Rak ahs of Fajr and the Witr even when traveling?

A: According to the regular practice of the Prophet (peace be upon him), whenever he missed Witr
prayer in the last part of the night due to an illness or oversleeping, he would make up for the Witr
he missed at the time of Salat-ul-Duha (supererogatory Prayer after sunrise) adding a Rak "ah to
make it an even-number Salah (prayer). Later than this time.

(Part No. 6; Page No. 65)

the missed Witr may not be made up for.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18277

Ql: When combining x Isha" (Night) Prayer with Maghrib (Sunset) Prayer at the latter's
time due to rainfall, is it permissible to perform Shaf * % (two units of Prayer, particularly
before the final unit of the odd-number prayer) and Witr (Prayer with an odd number of
units) in the Masjid (Mosque) after the combined prayers? Or should one wait until the
actual time of x Isha prayer, offer it and follow it by the Sunnah (supererogatory) prayer
then Shaf * and Witr? What is the soundest opinion in this regard? Kindly let us know,
may Allah reward you!

A: If you combine "Isha 1 with Maghrib Prayers at the time of the latter due to a legal excuse, it is
permissible to offer Witr after them. However, delaying the Witr prayer to the last portion of the night
is actually much better if possible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18926

Q: Is it permissible to offer Nafilah (supererogatory) prayers after Witr (Prayer with an
odd number of units) prayer?

A: If you fear that you might be unable to wake up during the last portion of the night, you have to
offer Witr before going to sleep. If you awaken at that time, then you are entitled to offer Nafilah
prayers as you wish

(Part No. 6; Page No. 66)

and you do not need to offer Witr prayer once again. On the other hand, if you are certain that you
will wake up during the last portion of the night, then you should delay performing Witr and make it
the last Salah you offer at night as this is by far better.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gent?WI I 1 residency
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The seventh question of Fatwa no. 16402

Q 7: The Prophet (peace be upon him) said: Make Witr (odd prayer) your last prayer at night.

what should one do if he offered witr (Prayer with an odd number of units) at the
beginning of the night then he wanted to offer Qiyam-ul-Layl (standing for optional
Prayer at night) during the last part of the night?

A: If a person offers Witr at the beginning of the night and he woke up during the last portion of the
night, then he is permitted to offer supererogatory prayers as he wishes without repeating Witr.
However , if he is sure of his awakening during the last portion of the night, he should delay the Witr
until the last part of the night, as this is preferable as the Prophet (peace be upon him) indicated by
his saying: Make Witr (odd prayer) your last prayer at night. (Agreed upon by A l-Bukhari and

Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13900

Q : If I performed x Isha" (Night) Prayer and Tarawih (special supererogatory night Prayer
in Ramadan) in Ramadan and at other times,

(Part No. 6; Page No. 67)

then i offered Witr (Prayer with an odd number of units) before going to sleep, and then
i woke up to offer Tahajjud (optional late night Prayer), should i repeat Witr prayer, or
what should I do, as the Prophet (peace be upon him) said. Make Witr (odd prayer) your last

prayer at night. Please advise, may Allah reward you!

A: It is impermissible for you to repeat Witr, for the Hadith which states: (There are) no two Witrs
(to be offered) during one night However, if you want to offer supererogatory prayers, you are
entitled to do that as you wish, but without repeating the Witr prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

The first question of Fatwa no. 19371

Q 1: One day i offered the x isha" (Night) Prayer but i did not perform Witr (Prayer with
an odd number of units) after it until the Adhan (call to Prayer) of Fajr (Dawn) Prayer
was pronounced. I was then at a loss whether I should offer Witr first then offer the
supererogatory Prayer before Fajr. I did not know which to do first.

A: Witr Prayer is a stressed Sunnah and its due time includes the period from after the Tsha 1 Prayer
until the break of Al-Fajr-ul-Sadiq (true dawn). This is indicated by the Hadith narrated on the
authority of Kharijah ibn Hudhafah (may Allah be pleased with him) who said: The Messenger of
Allah came out to us and said: Allah has given you an extra Salah (Prayer) which is better for you

than red camels (i.e. high bred camels). We said: What is it. Messenger of Allah? He said: This is the
Witr (which Allah has appointed for you) between the Tsha 1 Prayer and break of dawn. (Related by

the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirrnidhy, Al-Nasa'y and Ibn Majah)
except for Al-Nasa'y and Al-Hakim ranked it as Sahih (authentic)) It was also authentically reported
from the Messenger of Allah (peace be upon him) that he said: Perform Witr before the morning. -

(Related by Imam Muslim in

(Part No. 6; Page No. 68)

his Sahih Book of Hadith) Accordingly, if anyone does not offer the Witr before the break of Al-Fajr-
ul-Sadiq, they should start by offering the Sunnah Ratibah (supererogatory Prayer performed on a
regular basis) before the Fajr Prayer after the Adhan, then they should offer the obligatory Fajr
Prayer. The Prophet (peace be upon him) said: There is no Salah (to be offered) after dawn except

the two Rak "ahs (units of Prayer) of the Fajr Prayer. (Related by Imam Ahmad in his Musnad

(Haidth compilation), vol. 2, p. 23, 104; Abu Dawud in his Sunan (Hadith compilations classified by
jurisprudential themes), vol. 2, p. 58; and Al-Tirmidhy in Al-Gami", vol. 2, p. 279) In this case, they
are permitted to make up for the Witr Prayer at the time of Salat-ul-Duha (supererogatory Prayer
after sunrise) and offer it as a two-Rak"ah Prayer. In light of this, if they are used to offer Witr as
one Rak "ah, they should offer it as two Rak "ahs; and if they are used to offer it as two Rak "ahs,
they should offer it as four Rak "ahs; and six Rak "ahs if they are used to offer it as five Rak "ahs.
They should say Taslim (salutation of peace ending the Prayer) after each pair of Rak "ahs according
to the Hadith narrated on the authority of "Aishah (may Allah be pleased with her) who said: (When

sleep or pain overpowered the Prophet (peace be upon him) and made it impossible (for him) to
observe the Night Prayer, he used to offer twelve Rak "ahs during the daytime. (Related by Imam

Muslim in his Sahih, vol. 1, p. 514; and Imam Ahmad in his Musnad, vol. 1, p. 54, 95, 109, 258)) Al-
Tirmidhy, Abu Dawud, and Al-Nasa "y also related a similar Hadith. The Prophet (peace be upon him)
offered twelve Rak "ahs, because he used to offer eleven Rak "ahs at night, and he added one Rak "ah
to make it twelve Rak "ahs as he (peace be upon him) said: The (optional) Salah during the night

should consist of pairs of Rak "ahs, but if one of you fears morning is near, they should offer one
Rak "ah, which will make their Salah an odd number for them. (Agreed upon by Al-Bukhari and

Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 6; Page No. 69)

The first question of Fatwa no. 19176

Q 1: is it sufficient to offer the supererogatory prayer and one Rak^ah of Witr after the
isha" (Evening) Prayer? Or should one offer two Rak ahsof ShaF before the one
Rak^ah of Witr after the ^Isha" Prayer? Give us the ruling on this, may Allah bless you for
it!

A: The performance of two Rak"ahs of Shaf" before the single Rak "ah of Witr is better than the
performance of one Rak "ah of Witr only. Moreover, the performance of the supererogatory prayer
after the "Isha' Prayer can not be a substitute for the two Rak "ahs of Shaf \ Also, a Muslim can
perform the Witr as one Rak "ah and there is no sin on him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18024

Q 1: is it permissible for a Muslim to perform the ShaF Prayer (two units of Prayer,
particularly before the final unit of the odd-number prayer) and the Witr Prayer (Prayer
with an odd number of units) with loud recitation?

A: It is permissible for a Muslim to perform the Shaf" Prayer and the Witr Prayer either with a loud
recitation or a subvocal recitation, but loud recitation is better as long as loud recitation does not
harm anyone. This is because the Shaf Prayer and the Witr Prayer are regarded as Qiyam-ul-Layl
(standing for optional Prayer at night) in which loud recitation is recommended.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 17856

Q 1: regarding ShaF and Witr which are offered after x Isha" (Night) Prayer, is ShaF
considered Sunnah Ba diyyah (supererogatory Prayer) which is performed on a regular
basis after ^Isha" Prayer?

(Part No. 6; Page No. 70)

A: Shaf" is two units of Salah (Prayer) which are particularly performed before Witr, which is a
Salah with an odd number of units. However j Shaf is an independent Nafilah (supererogatory act of
worship). The Sunnah Ba "diyyah which is performed on a regular basis after "Isha 1 Prayer is another
Nafilah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 20815

Q 1: Is true that Du l a J -ul-Qunut (supplication recited while standing after bowing in the
last unit of Prayer) should not be constantly made in Ramadan i.e. the Imam can
supplicate once or twice during the same night either in the first, middle, or last ten
nights of Ramadan? Did that happen during the lifetime of the Messenger (peace be upon
him) and his Sahabah (Companions)? What is actually followed in Madinah, Makkah the
central city of Masjids (mosques), and Riyadh? If Du l a J -ul-Qunut is permissible once or
twice during Ramadan, please explain this to the Ummah (nation based on one creed) to
be made clear in every Masjid no matter big or small.

A: Du'a J -ul-Qunut inWitr (Prayer with an odd number of units) is Mustahab (desirable) because of
the Hadith reported by Al-Hasan ibn L A ly (may Allah be pleased with them) who said: The

Messenger of Allah (peace be upon him) taught me some words to say during Qunut in the Witr
Prayer. They are, 'Allahumma ihdini fiman hadayta, wa l afini finnan 'afayta, wa tawallani firnan
tawallayta, wa barik li fima aftayta, wa qini sharra ma qadayta, fa inaka taqdi wa la yuqda 'alaik, wa
inahu la yadhilu man walayta, tabarakta Rabana wa ta'alayta [O Allah! Guide me among those You
have guided. Protect me among those You have protected. Take me into Your Care among those You
have taken into Your Care. Bless me in what You have bestowed (on me). Guard me from the evil of
what You have decreed, for You are the One Who decrees, and none can decree over You. Truly, the
one whom You patronize can never be abased. Blessed and Exalted are You, our Lord].' (Related by

Ahl-ul-Sunan [authors of Hadith compilations classified by jurisprudential themes: Abu Dawud, Ibn
Majah, Al-Tirmidhy and Al-Nasa J y])

(Part No. 6; Page No. 71)

It is permissible for the Muslim to say this Du'a J sometimes and leave it at other times, whether
during Ramadan or in any other month.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 16988

Q 1: Which is better, making Qunut (supplication recited while standing after bowing in
the last unit of Prayer) in the Fajr (Dawn) Prayer or in the Witr (Prayer with an odd
number of units)? Should the recitation in the Witr prayer be loud or sub- vocal?

A: It is desirable for Qunut to be made in the Witr. As for Qunut in the Fajr Prayer, it is made only in
the time of hardships and afflictions. This is because it was authentically reported that the Prophet
(may peace be upon him) never made it in the Fajr Prayer except when there was hardship or an
affliction. It is worth mentioning that this is the opinion adopted by the Jumhur (dominant majority of
scholars), which is the right opinion. If a person performs the Witr alone, the supplication should be
made sub-vocally. If a person is the Imam of the congregation, the supplication should be made out
loud by the Imam so that the people being led in the Prayers can say, "Arneen," after him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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of Scholarly Research and lfta r

Fatwa no. 18069

Q: What is the ruling on adding some supplications to those made in the Witr Prayer
(Prayer with an odd number of units)? Is such a practice permissible or not? I read a
book on the Description of the Prophet's Salah by Shayk Muhammad IMasir Al-Dayn Al-
Albany in which he said, "It is of the Prophetic Sunnah to add some supplications to the
Qunut (supplication recited while standing after bowing in the last unit of Prayer) made
in the Witr, as the Prophet's Companions (may Allah be pleased with them)

(Part No. 6; Page No. 72)

did so. I myself hear some people during the month of Ramadan who add some
supplications to the Qunut made in the Witr.

A: It was authentically reported from the Hadith reported by Al-Hasan ibn "Aly (may Allah be pleased
with thern) with regards to the Prophet's teaching hirn the Qunut made in the Witr, as in the book Al-
Musnad by Ahmad, the books As-Sunan by Abu Dawud, At-Tirrnidhy, An-Nasa'iy, Ibn Majah and
others that Al-Hasan (may Allah be pleased with him) said: "Allah's Messenger taught me some
supplications that I can say in the Qunut made in the Witr Prayer: <0 Allah, guide me among those

You have guided, grant me security among those You have granted security, take me into Your
charge among those You have taken into Your charge, bless me in what You have given, guard me
from the evil of what You have decreed, for You do decree, and nothing is decreed for You. He whom
You befriend is not humbled. Blessed and Exalted are You, our Lord.") As said by At-Tirmidhy, "This

is a Hadith Hasan (good Hadith) and no other Hadith was reported that is better than such a Hadith
with regard to the Qunut." As said by Ibn Hajar, "This is a Hadith Hasan (good Hadith)." It was
reported by "Aly ibn Abu Talib (may Allah be pleased with him) that Allah's Messenger (may peace
be upon him) would say in the Qunut made in the Witr Prayer: 0 Allah! I seek protection against

Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement, I am not
capable of enumerating praise of You. You are as You have lauded Yourself). (Related by the Five

Compilers of Hadith (Imams Ahmad, Abu Dawud, At-Tirmidhy, An-Nasa'iy and Ibn Majah). It is
permissible for a Muslim to add other supplications reported from the Prophet (may peace be upon
him) in other situations, as mentioned by some scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ibn Baz

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(Part No. 6; Page No. 73)

The second and fourth questions of Fatwa no. 17972

Q 2: The supplication, "Oh Allah, guide me with those whom you have guided, etc!" was
reported to be said in the Witr Prayer (Prayer with an odd number of units): should a
person raise their hands when supplicating to Allah in Prayers or not? As reported from
the Prophet (may peace be upon him), when can a person raise their hands on
supplicating to Allah in Prayers? May Allah reward you!

A: raising one's hands on supplicating to Allah in the Qunut (supplication recited while standing after
bowing in the last unit of Prayer) and other situations is Sunnah (a supererogatory act of worship
following the example of the Prophet) except in the situations the Prophet (peace be upon hirn)
himself would not raise his hands, such as the supplications recited after the Five Obligatory Prayers,
the supplications recited before the end of the Prayers, and the supplications recited in the sermons
of Friday Prayer and the two "Eids Prayers as for the preacher. This is because the Prophet (may
peace be upon him) would not raise his hands on supplicating to Allah during these sermons except
when he supplicated to Allah for Istisqa' (Asking for rain). Also, the people led in the Prayers raise
their hands on supplicating to Allah in the Istisqa' Prayer as done by the Imam.

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Portal of the generll I 1 residency
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Q 4: Will the Salah (Prayer) be correct of someone who forgets or intentionally does not
say Du l a J -ul-Qunut (supplication recited while standing after bowing in the last unit of
Prayer) in the Witr (Prayer with an odd number of units)?

A: It is Mustahab (desirable) to say Du'a J -ul-Qunut and it is permissible not to say it; but saying it is
preferable. However, the Salah of one who does not say it is correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Member

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 74)

Fatwa no. 14197

Q: Since I was a child, I have learned to offer the Witr (Prayer with an odd number of
units) as follows; three consecutive Rak'ahs (units of Prayer) without saying Taslim
(salutation of peace ending the Prayer) after the second Rak'ah and saying the
Du l a J (supplication) of Witr before the Ruku 1 (bowing) of the third Rak'ah. In the third
Rak l ah, I am used to recite Surah Al-Fatihah followed by another Surah, I then utter
Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), say Du l a J of Witr, and then
perform Ruku 1 of the third Rak l ah. When I asked my father about this, he told me that
we follow the Hanafi Madh-hab (School of Jurisprudence of Imam Abu Hanifah) and that I
have been taught to offer Witr according to this Madh-hab. What is the opinion of Your
Eminence? Is it a sin if I offer Salah in the same manner that they are offered in Al-Masjid
Al-Haram (the Sacred Mosque in Makkah) during Ramadan?

A: The place of saying Du'a J -ul-Qunut as prescribed in Islam is after the Ruku' of the lastRak'ah,
which is the Witr Rak'ah (the single Rak'ah offered separately at the end).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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rman

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"Abdul-Razzaq "Afify

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"Abdullah ibn Baz

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of Scholarly Research and lfta r

Fatwa no. 17446

Q 1: What is the ruling on the DiTa 1 (supplication) said on finishing reciting the entire
Qur'an? I have heard that saying this Du x a' is a Bid ah (innovation in religion), is this
true?

A: The Du"a' said on finishing the recitation of the Noble Qur'an was observed by the Salaf
(righteous predecessors). This was the practice of Muslims in the best and early centuries when
Islam was prosperous. The Salaf used to gather on finishing the recitation of the Noble Qur'an

(Part No. 6; Page No. 75)

and supplicate during the Salah (Prayer) and after it. Thus, it is not a Bid "ah in Islam.

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Q 2: What is the ruling on an Imam saying "0 Allah avert all the evils You send down this
night from the Muslims" during Qunut (supplication recited while standing after bowing in
the last unit of Prayer)?

A: There is nothing wrong with this supplication as the Irnarn is asking Allah (Exalted be He) to
bestow goodness on hirn and avert evil from hirn and the Muslims. These, and all matters are
controlled by Allah (Glorified be He).

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

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Shaykh

Fawzan

Ghudayyan

Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21263

Q 1: Our Imam (the one who leads congregational Prayer) who has memorized the whole
Qur'an has a sweet voice which makes many people come to pray behind him. Yet we
notice certain things he does during the Witr (Prayer with an odd number of units) after
offering Tarawih (special supererogatory night Prayer in Ramadan) and wish to know the
ruling on them, he intones the Du x a' (supplication) and says it in a way similar to what he
does while reciting the Qur'an. In addition, most of his supplications rhyme and he
prolongs the supplication for almost half an hour of more. When people drew his
attention to this point, he said that he did so during the blessed last ten days of
Ramadan and that some sick or afflicted people ask him specifically to prolong, hoping
that

(Part No. 6; Page No. 76)

Allah may accept it from them.

A: It is necessary for anyone making Du "a' to avoid rhyming and exceeding the proper limits in using
rhyming words. While supplicating, a Muslim should observe Khushu " (the heart being attuned to the
act of worship) and humility and show their need to Allah, as this makes the supplication more likely
to be heard and answered. Moreover, the person making Du "a' should not say it in a way similar to
Qur'an by using the rules of Tajwid (art of Qur'an ic recitation) and intoning. This was not confirmed
from the Prophet (peace be upon him) nor from his Sahabah (Companions). Furthermore, the person
making Du "a' should not prolong it in a way that may cause people harm, rather they should be
moderate, concentrating on the most comprehensive supplications and disregarding anything else, as
stated in the Sunnah (whatever is reported from the Prophet).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 6; Page No. 77)

Tarawih Prayer

The fourth question of Fatwa no. 20236

Q 4: What is the ruling on a person who performs the Tarawih Prayer (special
supererogatory night Prayer in Ramadan) before the ^Isha" (Night) Prayer? By doing so,
would they be considered as having offered the Tarawih Prayer or not?

A: It is an act of Sunnah (reported from the Prophet) to offer the Tarawih Prayer in Ramadan after
the "Isha' Prayer and its Sunnah Ba "diyyah (supererogatory Prayer performed after an obligatory
Prayer), and this is what is done by Muslims all over the world.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20677

Q 2: Is it permissible for a Muslim to say Du* a'-ul-Istiftah (opening supplication when
starting the Prayer) only in the first pair of Rak ahs (units of Prayer) of the tarawih
Prayer (special supererogatory night Prayer in Ramadan)? Is there a particular Du x a' to
say when starting Qiyam-ul-Layl (standing for optional Prayer at night) that is different
from Du ^a'-ul-Istiftah of the Obligatory Prayers and the Tarawih Prayer? We would be
grateful if you could highlight this point. May Allah bless you!

A: It is desirable for a Muslim to say Du "a'-ul-Istiftah every two Rak "ahs of the Tarawih Prayer. This
is because every two Rak "ahs are regarded as an independent Prayer. There is no difference
between the obligatory Prayers and supererogatory ones with regard to the wording of Du "a'-ul-
Istiftah. This Du "a' should be one of those reported from the Prophet (peace be upon him), and the
most famous of which is: "Subhanak Allahurna wa-bihamdika, wa-Tabarak Ismuka, wa-Ta"ala
Wahduka, wa-la Ilaha Ghayruk (Glory be to You, 0 Allah! All Praise be to You! Exalted be Your Name!
Glorified be Your Oneness! There is no deity but You!)."

(Part No. 6; Page No. 78)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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of Scholarly Research and lfta r

The second question of Fatwa no. 19178

Q 2: did not the Salaf (right predecessors) offer the Tarawih Prayer (special
supererogatory night Prayer in Ramadan) in congregation?

A: The Tarawih Prayer is a Sunnah (a commendable act) reported from Allah's Messenger (peace
be upon him). He (peace be upon him) has urged Muslims to offer the Tarawih Prayer during
Ramadan, saying: Anyone who observes the Prayer at night during Ramadan (i.e. Tarawih Prayer ),

out of sincere Faith and hoping for a reward from Allah, their previous sins will be forgiven.) The

Prophet (peace be upon him) offered it in congregation with his Sahabah (Companions of the Prophet
- may Allah be pleased with them) for three successive nights, then he abstained from leading them
in it and offered it at home individually lest it might be made obligatory for Muslims. Al-Bukhari
related in his Sahih (authentic) Book of Hadith on the authority of "Aishah (may Allah be pleased with
her) that one night the Prophet (peace be upon him) led Muslims in a night Prayer. On the second
night, the people began to gather in large numbers to offer the night Prayer. On the third or the
fourth night, more people gathered to offer the night Prayer, but he (peace be upon him) did not go
out to lead them in this Prayer. The following morning, he said: I saw what you were doing, but I

desisted to come to you (and lead the Prayer) for fear that it (i.e. this Prayer) might become
obligatory for you. The Prophet (peace be upon him) urged his Sahabah to offer this night Prayer;

some of them offered it individually and others offered it in a congregation of two or three persons.
Muslims remained doing so during the era of the Caliph Abu Bakr and the first years of the era of the
Caliph "Umar (may Allah be pleased with both of them). "Umar (may Allah be pleased with him)
then saw that Muslims were better to be led in the Tarawih Prayer by one Imam when he was sure
that it would never be made obligatory because the Wahy (Revelation) had stopped after the death of

(Part No. 6; Page No. 79)

the Prophet (peace be upon him). Thus, he decided to gather them in the Tarawih Prayer as led by
Tamim Al-Dary and Ubay ibn Ka "b (may Allah be pleased with both of them), since their gathering
and listening to the Qur'an during the Prayer would entail much good. As a result, Muslims have been
offering this Prayer in congregation up to the present time and all praise be to Allah!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17882

Q 1: Our mister says that the Tarawih Prayer (special supererogatory night Prayer in
Ramadan) is not a congregational Salah (Prayer); is this true?

A: according to the Sunnah (whatever is reported from the Prophet), the Tarawih Prayer is to be
performed in the Masjid (mosque) as a congregational Salah, as the Prophet (peace be upon him)
led the Muslims in this Salah for some nights in Ramadan. He (peace be upon him) led the Muslims in
the Tarawih Prayer for three nights, but on the fourth night he did not go out to lead them, saying: <I

feared that it (i.e. the Tarawih Prayer) might become obligatory for you. During the era of Caliph

"Umar ibn Al-Khattab (may Allah be pleased with him), he saw people offering the Tarawih Prayer
individually, so he believed that it was better to gather them behind one Imam (the one who leads
congregational Prayer). As a result, he gave his orders to Ubay to lead people in the Tarawih Prayer,
as the reason for which the Messenger (peace be upon him) abstained from continuing to observe
this Salah as a congregational Salah was over. The Prophet's Sahabah (Companions - may Allah be
pleased with them) unanimously agreed upon what was decided by "Umar and saw that this practice
is a revival of the Sunnah of the Prophet (peace be upon him). None of the earlier or contemporary
scholars has been reported as contradicting this Sunnah.

(Part No. 6; Page No. 88)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16977

Q 2: It is now winter and the Imams combine the Maghrib (Sunset) Prayer and the
x Isha" (Evening) Prayer when there is a legal excuse for combining them. Soon the month
of Ramadan will come; is it permissible for us to perform the Tarawih Prayers immediately
after the x Isha" Prayer when it is combined with the Maghrib Prayer at the due time of
the Maghrib Prayer?

A: There is no sin in offering the Tarawih Prayer after combining the "isha' and Maghrib Prayers
when there is a legal excuse that permits combining them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20795

Q 3: Is it permissible for an Imam (the one who leads congregational Prayer) to perform
tarawih (special supererogatory night Prayer in Ramadan) in congregation while a group
of people perform x Isha" Prayer in congregation?

A: There is nothing wrong with an Irnarn performing Tarawih after finishing the "Isha' Prayer and its
Nafilah (supererogatory) Prayers, even if there is a congregational Salah performed by the persons
who missed the "Isha' Prayer with him. Those people may, with the intention to perform "Isha 1
Prayer, join the Imam who is performing Tarawih.

(Part No. 6; Page No. 81)

Once he makes Taslim (salutation of peace ending the Prayer), they can stand up to complete the
remaining Rak "ahs of "Isha 1 Prayer. Another option is that they may perform Salah in congregation
in a place that does not cause any disturbance for them or the Imam.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 19854

Q: During the first twenty days of Ramadan, we are used to offering eleven Rak l ahs
(units of Prayer) of Tarawih (special supererogatory night Prayer in Ramadan). In the
last ten days, we offer ten Rak'ahs at the beginning of the night and ten Rak'ahs at the
end of it, then we pray three units of Witr, so that the total becomes twenty-three
Rak'ahs. A knowledge seeker claimed that differentiation in the number of Rak'ahs
between the first twenty days and the last ten days is a Bid'ah (innovation in religion),
and that the original ruling is complete equality in their number in all days throughout the
whole month. He claimed that if we want to offer eleven Rak'ahs at the beginning of the
month, we should do the same at its end. If we want to offer twenty-three Rak'ahs in
the end of the month, we should do the same at the beginning. He also claimed that it is
a Bid'ah to differentiate between Salah (Prayer) in the beginning and the end of the
night in the last ten days, as we offer ten short Rak'ahs in the beginning of the night and
call them Tarawih, and ten long Rak'ahs at the end of the night and call them Qiyam-ul-
Layl (optional Night Prayer). Please advise, may Allah benefit people by your knowledge
and raise your rank.

(Part No. 6; Page No. 82)

A: Tarawih Prayer offered in Ramadan is a stressed Sunnah (supererogatory act of worship
following the example of the Prophet) performed by the Prophet (peace be upon him) who led his
Sahabah (Companions) in offering it for many nights, and then he discontinued it lest that it should
become obligatory on them. His Sahabah did it after his death (peace be upon him), and it is still
offered to the present day. As for the number of its Rak'ahs, there is no fixed authentic number.
Some people claim that it is twenty-three; others claim that it is thirty-six; others claim more; and
others claim less. During the era of'Umar the Sahabah used to offer twenty-three Rak'ahs in the
Messenger's Mosque (peace be upon him). The Prophet (peace be upon him) never used to offer
more than eleven or thirteen Rak'ahs, whether in Ramadan or at any other time. He (peace be upon
him) did not fix a certain number of Rak'ahs for the people in Tarawih and Qiyam-ul-Layl; he (peace
be upon him) used to exhort them to perform Qiyam-ul-Layl, especially in Ramadan, saying. Anyone

who spends Laylat-ul-Qadr (the Night of Decree) in Qiyarn, out of I man (Faith) and Ihtisab (confident
anticipation of Allah's Reward), will have their past sins forgiven. He (peace be upon him) did not fix

a certain number of Rak'ahs. This depends on the way a person offers Salah (Prayer); those who
offer long Rak'ahs can offer a small number of Rak'ahs like what the Prophet (peace be upon him)
used to do, while those who offer short Rak'ahs out of mercy on people can offer a large number of
Rak'ahs like what the Sahabah used to do during the era oPUmar, There is nothing wrong in
increasing the number of Rak'ahs in the last ten days of Ramadan in comparison to the first twenty
days, and dividing them into two parts: one that is offered in the beginning of the night in the form of
short Rak'ahs for Tarawih, and another that is offered in the end of the night in the form of long
Rak'ahs for Tahajjud (optional late night Prayer). The Prophet (peace be upon him) used to exert
himself more in worship during the last ten days of Ramadan than any other time. When the last ten
days of Ramadan began, he (peace be upon him) used to gird himself for the purpose, stay up the
night, devote himself to worship with abstention from conjugal intercourse, and wake his family up to
seek to attain Laylat-ul-Qadr (the Night of Decree).

(Part No. 6; Page No. 83)

A person who forbids increasing the number of Rak'ahs at the end of the month than its beginning
contradicts the guidance of the Prophet (peace be upon him) and the Salaf (righteous predecessors).
We should follow the Sunnah of the Prophet (peace be upon him) and the Rightly-Guided Caliphs and
urge the people to follow it, not spread claims that decrease their interest in devoting themselves to
worship in Ramadan.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

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ibn Baz

ngdom of Saudi Arabia

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Fatwa no. 14420

Q: There is a Mas j id (mosque) in our village where the Friday Prayer is offered every
Friday and all the people gather in this masjid to offer the Friday Prayer there. In the
month of Ramadan, most people gather to offer the Tarawih Prayer. During the last ten
days of Ramadan, some people perform Ftikaf (seclusion for worship in a Masjid)
whereas others offer the Tarawih Prayer and insist that the Imam offers the Witr with
them although he offers Ttikaf with the others. They take as evidence what happens in
the Holy Masjid in Makkah where people perform the Witr Prayer twice, early and late at
night. As we know, Salat-ul-Layl (optional Prayer at night) is performed as two Rak^ahs
following two Rak ahs, etc. and then finished with one Rak ah of Witr.

(Part No. 6; Page No. 84)

We would be grateful if your Eminence can show us in detail how to perform the Witr for
a person who does not want to perform *Itikaf, as there is much argument about this
point and you are the only reference whom we can consult regarding what Muslims differ
on.

A: It is legally prescribed that those who offer the Tarawih Prayer should perform the Witr Prayer
only once at the end of their prayers. It is not permissible for a person to perform the Witr Prayer
twice on the same night, as it was authentically reported that the Prophet (may peace be upon him)
said : (There are) no two Witrs (to be offered) during one night If the Imam offers the Witr Prayer

with some people in the first part of the night, he should not offer the Witr Prayer a second time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 18364

Q 1: There are some Imams who recite in the tarawih Prayer some long or medium sized
Surahs after Surah Al-Fatihah in the first Rak^ah, whereas they recite Surah Al-Ikhlas
after Surah Al-Fatihah in the second Rak ah. They do so with no change during all the
nights of Ramadan. Is such a practice permissible? It is worth mentioning that after
every four Rak^ahs of the Tarawih Prayer they recite some group supplications such as,
"Oh Allah! You are a Forgiver Who loves forgiveness, so forgive us." What is the opinion
of Your Eminence on such a practice?

A: In the Tarawih Prayer it is better for the Irnarn to recite the whole Qur'an by beginning recitation
from the first Surah of the Qur'an on the first night

(Part No. 6; Page No. 85)

and continue recitation during the nights of Ramadan and then finish recitation of the Holy Qur'an on
the last night of Ramadan as done by the Prophet's Companions (may Allah be pleased with them).
However j it is permissible for the Imam to recite some parts of the Holy Qur'an during all the nights
of Ramadan j but he should not recite some particular Surahs every night. Also, it is not permissible
to recite group supplications after every four Rak "ahs of the Tarawih Prayer, as such a practice is a
Bid "ah (an innovation in religion) on which there is no evidence from the Holy Qur'an or the Prophetic
Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

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Fatwa no. 19650

Q: During the month of Ramadan, some performers of Prayer reprimand us for the
recitation of one Ayah (Qur'anic verse) or two Ayahs only in each Rak ah. We may
recite from Ayah no. 1 to Ayah no. 13 of Surah Al-Baqarah in four Rak ahs and
sometimes in six Rak ^ ahs. Is such practice permissible? May Allah safeguard you and
guide you to the right path!

A: With regard to Qiyarn-ul-Lay I (standing for optional Prayer at nighty it was reported that the
Prophet (peace be upon hirn) would prolong the Prayer including the recitation. Moreover, there are
many Prophetic Hadiths on this point. When Abu Salarnah (may Allah be pleased with him) asked
" Aishah (may Allah be pleased with her) about the prayer of Allah's Messenger during the month of
Ramadan, she said, "Allah's Messenger never exceeded eleven Rak "ahs in Ramadan or in other

months; he used to offer four Rak "ahs — do not ask me about their beauty and length,
(Part No. 6; Page No. 86)

then four Rak "ahs, do not ask me about their beauty and length, and then three Rak "ahs." (Related

by Al-Bukhari and Muslim). Also, it was authentically reported that the Prophet's Companions (may
Allah be pleased with them), who were gathered by "Umar (may Allah be pleased with him) to
perform the Tarawih Prayer as a congregational prayer, would prolong recitation to the point that
they would lean over their sticks to bear standing for prayer. Thus, it is legally prescribed that during
the Tarawih Prayer the Imam should prolong recitation to the extent that the Prayer does not become
burdensome for the performers of Salah; otherwise he should recite some few Ayahs of the Holy
Qur'an in each Rak "ah. As for the practice of reciting one Ayah or two Ayahs of the Qur'an in each
Rak "ah, it is better to abandon such practice, as it leads the performers of Prayer not to listen to as
many parts of the Holy Qur'an and deprives them of the reward of listening to the Holy Qur'an. The
Imams should fear Allah (Exalted be He) as regards the Prayer. Moreover, they ought to give advice
to the people being led in the Prayers and interest them in the Prayer with long recitation to get the
best reward, as much as possible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third and fourth questions of Fatwa no. 16396

Q 3: During the month of Ramadan, we offer the Tarawih Prayers as twenty Rak^ahs in
which we recite from Surah Al-Takathur to Surah Tabhat in ten Rak^ahs and Surah Al-
Ikhlas in the other ten Rak^ahs during the first half of Ramadan, whereas we recite the
same Surahs

(Part No. 6; Page No. 87)

but we recite Surah Al-Qadr instead of Surah Al-Ikhlas in the same way mentioned above
during the second half of Ramadan. What is the ruling on such a practice?

A: As detailed in the Prophetic Sunnah, the Tarawih Prayer is performed as a congregational prayer
in the Masjid (rnosque) in tranquility and reverence on standing, bowing and prostrating. Moreover, it
is a blessed occasion for reciting and listening to the Holy Qur'an. As for what you have mentioned,
the practice of reciting one or more of the short Mufassal Surahs (the last 65-70 chapters of the
Qur'an) during the tarawih prayer has not been reported from the Salaf (righteous predecessors)
who are better to follow their guidance. In addition, it is better for us to do what realizes the purpose
of such optional prayer as fixed by the Shari "ah (Islamic Law).

Permanent Committee for Scholarly Research and Ifta"

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Al-Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Portal of the gent?WI I 1 residency
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Q 4: There is a Masjid (mosque) next to our house, where the Imam, who is not a
memorizer of the Holy Qur'an, recites from a copy of the Qur'an in the Tarawih Prayers.
It is worth mentioning that he moves a lot while opening and turning the pages of the
copy of the Holy Qur'an. What is your opinion on such a practice?

A: reciting from a copy of the Qur'an in the Tarawih Prayers is permissible if the Irnarn is not a
rnernorizer of the Holy Qur'an, as it was authentically reported that some of the Salaf (Righteous
predecessors) would do it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19176

Q 2: Is it permissible for the Imam to recite half a part of the Holy Qur'an from a copy of
the Qur'an in the Tarawih Prayer and after finishing the Tarawih Prayer

(Part No. 6; Page No. 88)

recite the second half of the part from a copy of the Qur'an and people listen to him
while they all are sitting together in the mosque? Give us the ruling on such a practice,
may Allah bless you for it!

A: the I main's recitation of the rest of a part of the Qur'an after offering the tarawih Prayer is a
Bid "ah (an innovation in religion) and such a practice can not be a substitute for reciting that part of
the Qur'an in the Tarawih Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 20815

Q 2: If the Imam concludes reciting the whole Qur'an on the twenty-first or the twenty
seventh night of Ramadan in the Tarawih Prayers, should he restart recitation from the
beginning of the Qur'an, or should he recite from any part of the Holy Qur'an, or what
should he do?

A: If the Irnaim concludes reciting the whole Qur'an during the month of Ramadan on the twentieth
night or before or after it, he can restart another recitation from the beginning of the Holy Qur'an.
Also, it is permissible for him to recite from any part or any Surah of the Holy Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

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(Part No. 6; Page No. 89)

The third question of Fatwa no. 18426

Q 3: In one of the Masjids (mosques) we do not conclude reciting the whole Qur'an
during the month of Ramadan in the Tarawih Prayers because the Imam deputizes some
young people to lead people in the Tarawih Prayers. These young people, may Allah bless
them, recite the Holy Qur'an slowly, a matter that leads us not to conclude reciting the
entire Qur'an during the month of Ramadan in the Tarawih Prayers. Is it permissible for
me to go to one of the neighboring masjids where I know that the Imam will conclude
reciting the Holy Qur'an on a particular night, though I do not offer the Tarawih Prayers
with this Imam except on the night when the recitation of the entire Qur'an is concluded?

A: It is desirable for a Muslim to supplicate to Allah upon finishing reciting the entire Qur'an in the
tarawih Prayers. Also, it is desirable for a Muslim to attend the conclusion of reciting the whole
Qur'an , as many of the Salaf (righteous predecessors) would do so. There is no sin in going to any
Masjid to attend the conclusion of reciting the entire Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta'

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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 21263

Q 2: When the Imam told those being led in Salah (Prayer) about the night on which he
will recite the supplication of concluding reciting the whole Qur'an, they asked him how
could he do so though he had not finished reciting the entire Qur'an neither in the
Tarawih Prayers nor in Salat-ul-Layl (optional prayer at night), but he replied that he
recited the Qur'an in the Tarawih Prayer and in Salat-ul-Layl and outside Prayer to
conclude reciting the whole Qur'an. He assured them and told them that he was very
intent on finishing reciting the whole Qur'an during the month of Ramadan, is it
permissible for the performers of Salah

(Part No. 6; Page No. 90)

to continue reciting the Qur'an outside the Prayer to conclude reciting the entire Qur'an
during the month of Ramadan ?

A: Such a practice was neither an act of the Prophet (peace be upon him) nor of the Salaf (righteous
predecessors). It is better to follow in the footsteps of the Salaf. It is worth mentioning that all acts of
worship are based on Tawqif (a religious text and not personal opinion), so no Ijtihad (juristic effort
to infer expert legal rulings) or Qiyas (analogy) should be adopted in such cases.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 21787

Q 2: In some Masjids (mosques) there are some people who give a feast for the
performers of Salah (Prayer) after concluding reciting the whole Qur'an in the Tarawih
Prayers. What is the ruling on such feasts and attending them?

A: There is no evidence from the Prophetic Sunnah on the practice of giving a feast on such an
occasion so it is better for Muslims not to do it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

First question of Fatwa no. 19159

Q 1: We are a group of police officers that work in Al-Sabikhah police station. We are
only four people in the shift.

(Part No. 6; Page No. 91)

We perform Tarawih (special supererogatory night Prayer in Ramadan) in a separate
congregation at our place. Though we hear Salah (Prayer) held by neighboring Masjids
(mosques) that are about 1500 meters far from our police station, we can not pray with
them lest any car accident should happen and it is our job to deal with such matters. Is
our Salah valid? Provide us with your beneficial answer please! May Allah reward you the
best!

A: It is permissible that you perform Tarawih in a separate congregation at your work place as doing
so enables you to combine between looking after your work and offering the concerned Tbadah
(worship).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

The second question of Fatwa no. 18344

Q 2: All praise be to Allah that I offer the Tarawih Prayers behind the Imam, but it is my
habit that I offer the Witr Prayer before I go to bed even while traveling, i offer all the
Rak ^ahs (units) of Prayer behind the imam except for the Witr Prayer which i offer
before sleeping. Which was better according to the Salaf (righteous predecessors);
offering all the Rak ahs of the Tarawih Prayers and the Witr Prayer including the
supplication behind the Imam or offering the Rak^ahs of the Tarawih Prayers behind the
Imam and offering the Witr Prayer alone before sleeping? If offering the Tarawih Prayers
until supplication is better, how can I offer some optional prayers before sleeping?
Should I offer Shaf * Prayer? Or Should I offer Witr Prayer? Or is there no Prayer to be
performed after offering the Witr Prayer behind the Imam?

(Part No. 6; Page No. 92)

A: It is better to offer the Tarawih Prayers and the Witr Prayer behind the Imam, as the Prophet
(peace be upon hi in) said: If a man prays with an imam until he leaves, he is reckoned as having

spent a whole night in prayer. If you want to offer some optional prayers at night before sleeping,

you can offer whatever prayers you want, but you should not offer the Witr Prayer again as you have
already offered it behind the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17580

Q 2: A person missed the first Rak^ah (unit of Prayer) of Tarawih (special
supererogatory night Prayer in Ramadan) performed in congregation. Should he make
Taslim (salutation of peace ending the Prayer) following the Imam or make up for the
missed Rak^ah?

A: If a person misses one Rak "ah of Tarawih performed in congregation, he should make up for it
after the Imam makes Taslim.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15863

Q 2: I am a senior student in one of the Egyptian universities. Usually students are
overburdened with studies during Ramadan, since the final exams are immediately after
that month.

(Part No. 6; Page No. 93)

We have lots of studying to do during Ramadan and this deprives us from doing as much
good deeds as we can, as we are commanded to. We wish to always recite the Qur J an
and finish a Khatmah (one complete reading of the whole Qur'an) during the Tarawih
(special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid
(mosque) where the Imam (the one who leads congregational Prayer) recites short
Ayahs (Qur'anic verses) and finishes prayer early. Deep inside, I wish the Imam could
complete the recitation of the whole Qur'an during the Tarawih like in other Masjids, yet,
again, there is not much time to study. Please answer me and may Allah benefit you! Will
I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due
times and fast perfectly.

A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the
Prophet) and it is necessary to feel cairn and tranquil while performing its recitation, standing,
bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete
one reading of the whole Qur J an during Tarawih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14291

Q 2: My brother is the Imam of a small mosque in our district. In the city where we live
there are big mosques where I offer some obligatory prayers and Tarawih Prayers in one
of the big mosques because the Imam of the big mosque has a nice voice and is a
memorizer of the whole Qur'an. In addition, there are large numbers of people who offer
their Prayers in this mosque, but

(Part No. 6; Page No. 94)

the problem is that my brother got angry with me and told me that I, as well as my
brothers, should offer Prayer behind him. He told our mother about what happened and
she also got angry with us. She told us to offer Prayer behind our brother. Give us the
ruling on such a practice, may Allah increase you in knowledge!

A: It is permissible for a person to offer Prayer in any mosque, especially when the Irnarn has a nice
voice that helps people feel submissive in the Prayers. In addition, your brother should not oblige you
to offer Prayer behind him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18638

Q 2: During the month of Ramadan, many mosques organize group Tahajjud (optional late
night Prayer) between the first Adhan (call to Prayer) and the second Adhan of the Fajr
(Dawn) Prayer. This makes us have Suhur (pre-dawn meal before the Fast) earlier for
realizing such Prayer. Is such a practice an act done by the Prophet (peace be upon
him)? Is such prayer which we offer as congregational between the two Adhan regarded
as a Bid ah (an innovation in religion)?

A: offering Tahhajud in Ramadan is a good practice which was done by the Prophet (peace be upon
him), who would offer extended optional late night Prayer during the last ten nights of Ramadan and
do acts of worship which he would not do on other nights of the year. However, it is prescribed for
the Imam to finish the Tahhajud Prayer some time before the Fajr Prayer to allow people to have
Suhur, as delaying Suhur is an act done by the Prophet (peace be upon him)

(Part No. 6; Page No. 95)

and the Companions (may Allah be pleased with them).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20903

Q 5: In our village and after offering four Rak^ahs of Tarawih Prayer, the Imam recites
Surah Al-Ikhlas three times and orders people to recite them; is such a practice
permissible?

A: reciting the Surah of Al-Ikhlas after offering four rak "ahs of Tarawih Prayer and repeating it three
times is a Bid "ah (an innovation in religion) that has no origin in the Purified Shar " (Law). The
Prophet (peace be upon hirn) said: "Whoever introduces a new practice to our religion, would be
rejected."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 17249

Q: We are Arab students studying in America, and there are some Islamic centers and
mosques where we offer the Five Obligatory Prayers and other supererogatory prayers
such as the Tarawih Prayers.

(Part No. 6; Page No. 96)

My question is: When we offer the Tarawih Prayers behind some Pakistani Imams, they
offer it as twenty three Rak ^ahs. They offer such a Prayer as pairs of Rak^ahs. after
finishing the twentieth Rak^ah, they make the Qunut supplications while sitting. After
finishing supplication, they stand to offer the Witr Prayer as three Rak^ahs like the
Maghrib (Sunset) Prayer, but they add one Takbirah (saying: "Allahu Akbar [Allah is the
Greatest]") after rising from bowing and before prostration so as to make it different
from the Maghrib Prayer. Is such a Prayer valid in such a way? Is it offered in this way
by the followers of the Hanafi School of Fiqh? Or is it a Bid x ah (an innovation in religion)?
Is it permissible for us to offer the Tarawih Prayers behind those people? Or is it better
to offer the Tarawih Prayers as it is legally prescribed in our mosque? It is worth
mentioning that this way of offering the Tarawih Prayers is adopted by some Islamic
centers in America without having the ruling on the way of offering the Tarawih Prayers.
We would be grateful if you could give us the ruling on this question, may Allah bless you
for it!

A: Making supplications after finishing the twentieth Rak "ah is a Bid "ah. Moreover, offering the three
Rak "ahs of Witr as the Maghrib Prayer is not Islarnically acceptable. This is because the Prophet
(peace be upon hirn) forbade offering the three Rak "ahs of Witr as the Maghrib Prayer, but a Muslim
can perform them without sitting for Tashahhud in the second Rak "ah, as Allah's Messenger
sometimes did so. In addition, adding one Takbirah after rising from bowing

(Part No. 6; Page No. 97)

in the third Rak "ah of the Witr Prayer is a Bid "ah (innovation in religion). If they don't respond to
your advice, it is permissible for you to offer the Tarawih Prayers independently in your mosque as
eleven or thirteen Rak "ahs, as this is the best way to offer the Tarawih Prayers, as the Prophet
(peace be upon him) did so. Whoever offers the Tarawih Prayers as twenty three Rak "ahs or more,
is not sinful, as the Prophet (peace be upon him) said: The (optional) Salah during the night should

consist of pairs of rak "ahs, but if one of you fears morning is near, he should pray one rak "ah, which
will make his Salah an odd number for him. (Related by Al-Bukhari and Imam Muslim). The Prophet

(peace be upon him) did not specify a particular number for the Tarawih Prayers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Fatwa no. 19807

Q: In some neighboring villages and in the village where I live, it is the custom of people
in the month of Ramadan that immediately after finishing the Isha' (Evening) Prayer,
the Mu'adhin (caller to Prayer) calls people to the tarawih Prayers saying, "Oh nation of
Fasting and Optional Prayer! Oh nation of the best of all creatures! Oh nation of the All-
knowing King! Stand for the tarawih Prayer, may Allah reward you!" We then offer a pair
of Rak^ahs after which the Mu'adhin repeats the same call as mentioned above. After
that, we offer another pair of Rak^ahs after which the Mu'adhin repeats the same call.
We do the same practice till the Tarawih Prayers are concluded. As for my question, is it
permissible for me to offer Prayer with those people? Please note that there are no
other mosques in our village. If it is not permissible for me to offer Prayer with them,
does this apply to the Obligatory Prayers and the Tarawih Prayers or the Tarawih
Prayers only? If it is not permissible for me to offer the Tarawih Prayers with them, can I
offer such Prayers

(Part No. 6; Page No. 98)

with my family at home? I would be grateful if Your Eminence could give me the ruling on
the question, may Allah safeguard you and guide you to the right path!

A: Such a call after each pair of Rak"ahs in the Tarawih Prayers is a Bid "ah which a Muslim is not
permitted to do, as the Prophet (peace be upon him) said: Avoid novelties (in religion), for every

novelty is an innovation, and every innovation leads to misguidance. Also, he (peace be upon him)

said : He who did any act for which there is no sanction from our behalf, that is to be rejected.

Thus, you have to forbid people from doing such a practice. If they don't respond to your advice, you
have to inform the authority responsible for mosques to prevent such practices and dismiss whoever
does not respond to their command and substitute whoever acts upon the Prophetic Sunnah and
shun all forms of innovations in religion for such wrong people. If they don't give up such a practice,
you should not offer the Tarawih Prayers with them for the wrong practice they do and which you are
unable to remove. With regards to the Obligatory Prayers, you can offer them with these people as
the wrong practice is done in the Tarawih Prayers only. There is no sin in offering the Tarawih
Prayers with your family at home. May Allah bless you for it!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 99)

Salat-ul-Layl

The first question of Fatwa no. 20398

Q 1: On standing for late night optional prayers, is it desirable to begin with a short pair
of Rak^ahs?

A: As stated in the Prophetic Sunnah, it is desirable for a Muslim, if he offers the late night optional
prayers on his own, to begin them with two short Rak "ahs, acting upon the Sunnah of our Prophet
(may peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20269

Q 1: are the night Salahs (prayers) performed as Salahs recited out loud or as Salahs
with sub-vocal recitation? How many Rak ahs are they? What are the supplications
recited in such Salahs? What is the best time to offer such Salahs?

A: The night prayer is fundamentally offered as prayer recited out loud. It is desirable for a person
who wants to offer optional prayer to offer it as a prayer recited out loud unless such loud recitation
harms others. If any person is harmed by loud recitation; for example, another person offering
Prayer next to him, etc,., he has to recite with a low voice. The number of Rak "ahs of optional prayer
is not specified, as one can offer however many Rak "ahs he likes. This is because it was
authentically reported that the Prophet (peace be upon him) said: The night prayer is offered as two

Rak "ahs followed by two Rak "ahs and so on, and if anyone is afraid of the approaching of the Fajr
Prayer he should pray one Rak "ah

(Part No. 6; Page No. 100)

and this will be a Witr for all the Rak "ahs which he has prayed before. (Related by Al-Bukhari and

Muslim from Ibn "Umar (may Allah be pleased with both of them)). Also, it was authentically
reported about the Prophet (peace be upon him) from the Hadith reported by "Aishah (may Allah be
pleased with her) that she said: Allah's Messenger (peace be upon him) used to offer ten Rak "ahs

(at night), saluting after every two Rak "ahs and then observing the Witr with a single Rak "ah. >

(Related by Al-Bukhari and Muslim). This is what was often done by the Prophet (peace be upon
him). Moreover, it was authentically reported that the Prophet (peace be upon him) sometimes
offered more than the number mentioned above and sometimes less than it, but he did not offer
more than thirteen Rak "ahs. However, he did not say a specific number of Rak "ahs to be performed
in the night prayer, as for the time of night prayer, it is the whole night, as one can offer the night
prayer at any time of the night. The night ends with the rising of the real dawn. On the other hand,
the time of the Witr Prayer is due only after a Muslim offers the "Isha' (evening) Prayer. Its time lasts
till the rising of the real dawn. As for the Tahajjud and the Witr Prayers, they are better to be
performed in the third part of the night if possible. If a person fears missing such Prayers due to
sleep or any other reason, he can offer whatever Rak "ahs of optional prayer he likes and then offer
the Witr Prayer in the first half of the night before going to sleep. Also, he can make whatever
supplications he likes while prostrating himself to Allah, asking Allah for the best in the life of this
world and in the Hereafter. A Muslim has to be humble and persistent while making supplications so
that Allah may accept his Prayers and respond to his supplications.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 15619

Q 2: Is it necessary to offer a specific number of Rak^ahs (units of Prayer) for Qiyam-ul-
Layl (standing for optional Prayer at night)

(Part No. 6; Page No. 101)

every night or is it done according to one's ability?

A: It is prescribed for a Muslim to offer eleven Rak "ahs on standing for optional night Salah (Prayer),
as this was the number mostly observed by the Prophet (peace be upon him). It was authentically
reported that "Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace be upon

him) did not observe more than eleven Rak "ahs (of optional night Salah), be it in Ramadan or any
other month. Also, it is permissible for a person to offer as much supererogatory Rak "ahs during

the night as they like, because when the Prophet (peace be upon him) was asked about night Salah,
he said: {(Optional) Night Salah is two Rak'ahs (units of Prayer) followed by two Rak'ahs (and so on),

and when one of you fears the break of dawn (Fajr Prayer), let them offer a single Rak'ah to make
the Salah they have offered Witr (Prayer with an odd number of units). The Messenger of Allah

(peace be upon him) also said: The most excellent Salah after the prescribed ones is Salah during

the night. The night Salah is to be concluded with Witr (Prayer with an odd number of units) by

praying a single Rak "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20683

Q 2: Is it a Sunnah (an act reported from the Prophet) to keep up offering Qiyam-ul-Layl
(standing for optional Prayer at night) in congregation with my wife at home?

A: It is not permissible to keep up offering a supererogatory Salah (Prayer) in congregation, except
for the Tarawih (special supererogatory night Prayer in Ramadan).

(Part No. 6; Page No. 102)

For other supererogatory Salah, it is permissible to offer them in congregation sometimes but not all
the times.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20074

Q: We are a group of young ladies. One of us suggested that we single out certain days
for Qiyam-ul-Layl (standing for optional Prayer at night) and other good deeds such as
visiting the sick and fasting. The one who neglects these deeds has to pay a sum of
money. Some of us accepted the idea and others did not accept until they ask the
reliable scholars about this act. Please tell your opinion on this act.

A: You should neither gather nor single out certain days for offering Qiyarn-ul-Lay I except in
Ramadan. Muslims are allowed to offer Qiyam-ul-Layl at their home as much as they can. The
Prophet (peace be upon him) said. The Salah a man offers in his house is more excellent than any

other Salah performed in the Masjid except for the obligatory one. Imposing a fine on a person who

fails to attend this gathering is illicit, as it entails eating up money unjustly and this gathering is not
Is la mica I ly acceptable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 103)

The second question of Fatwa no. 19444

Q 2: Is it permissible for the husband to offer qiyam-ul-Layl (standing for optional Prayer
at night) with his wife standing beside him even though he is not leading her in Salah
(Prayer)?

A: Offering Tahajjud (optional late night Prayer) in other than Ramadan is not permissible in
congregation continuously; rather , each person has to offer it individually. However, it is permissible
for your wife to offer Salah beside you as long as you do not lead her in Salah and she does not
follow you. Also, there is no harm for her to offer Tahajjud with you in other than Ramadan
occasionally but not continuously; because Ibn "Abbas (may Allah be pleased with them) offered
optional night Salah with the Prophet (peace be upon him) and so did Abu Al-Darda' who offered
Salah with Salman (may Allah be pleased with them). Your wife should stand behind you when you
lead her in Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20834

Q 5: which Surahs (Qur J anic chapters) should be recited during Night Salah (Prayer)?
What is the best time for offering this Salah?

A: There are no specific Surahs that should be recited when performing Night Salah; you can recite
whatever you can from the Qur J an. As for its time, if the meant Salah is Salat-ul-Tahajud (optional
late night Prayer) and Witr (Prayer with an odd number of units); their time starts after offering the
l Isha J (Night) Prayer and its accompanying Sunnah Ratibah (supererogatory Prayer performed on a
regular basis) until the break of the "second dawn" (true dawn).

(Part No. 6; Page No. 104)

It is worthy to note that performing Salat-ul-Tahajud and Witr in the last third of the night is
preferable, if this is possible; but if you fear that you may not be able to wake up at the end of the
night, you may offer what you can of voluntary Salah and then perform Witr at the first third of the
night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second and the third questions of Fatwa no. 14872

Q 2: What is the ruling on performing Salat-ul-Tahajjud (optional late night prayer) while
I am on guard duty? It is worth mentioning that I can offer it easily and without problem;
am I sinful in this?

A: It is permissible for those who are on guard duty to offer the Nafilah (supererogatory Prayer) at
the place they are guarding, if doing so does not affect their obligations to their work of guarding.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

^bdul-

Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: What is the ruling on reciting short Surahs (Qur'anic chapters) in Tahajjud (optional
late night Prayer), such as Surah Al-Nas or other short Surahs? May Allah reward you
with the best for serving Muslims and Islam.

A: It is permissible for the person who offers Tahajjud or other supererogatory Prayer to recite any
Surah after Al-Fatihah even if it is a short Surah. However, the longer Surahs the person recites, the
better and more rewarding their Salah will be, except when offering the supererogatory Prayer
before the Fajr (pawn) Prayer which should be brief.

(Part No. 6; Page No. 105)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15528

Q 2: In our neighborhood there is a sign in the Masjid (mosque) informing the people that
Qiyam-ul-Layl (standing for optional Prayer at night) will be performed on a certain day
and at a fixed time of the week. Is this act permissible? Kindly answer with supporting
proof.

A: Qiyarn-ul-Lay I is only performed in congregation in Ramadan as was reported in the Sunnah
(whatever is reported from the Prophet). In other than Ramadan, it is to be performed individually.
However, if such optional night Prayer is sometimes offered collectively without singling out a certain
night or placing as ign to inform the people about it, there is no harm in doing that. This is because
the Prophet (peace be upon him) occasionally did that with some of his Sahabah (Companions of the
Prophet). As for dedicating a certain night to perform Qiyam-ul-Layl in congregation and announcing
that through a sign, this is a Bid "ah (innovation in religion) which should be forbidden.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The fourth question of Fatwa no. 19659

Q 4: First, when I offer Salah (Prayer), I frequently forget to raise my hands to the level
of my shoulders before and after RukiT (bowing). What should I do?

Second, if a Muslim offers Qiyam-ul-Layl (standing for optional Prayer at night), does it
become obligatory to perform it every night, even if they are tired, sleepy, or in a state
of Janabah (major ceremonial impurity related to seminal discharge) and cannot perform
Ghusl (bath following major ceremonial impurity)? Please advise, may Allah reward you!

A: First if a person forgets a Sunnah (supererogatory act of worship following the example of the
Prophet) of Salah, there is no harm on them and their Salah is valid.

Second, Qiyam-ul-Layl is a stressed Sunnah. The Prophet (peace be upon him) never left it, whether
he was at home or traveling, whether he was sick or healthy. However, if a person misses Qiyam-ul-
Layl because of sleep, sickness or forgetfulness, it is permissible to make up for the Witr (Prayer with
an odd number of units) the next morning by performing two Rak"ahs (units of Prayer) at the time
between sunrise and noon. It is related from "Aishah (may Allah be pleased with her) that "When

the Messenger of Allah (peace be upon him) missed the Witr due to sleep or pain, he used to offer
twelve Rak"ahs during the daytime." (Related by Muslim in his Sahih (authentic) Book of Hadith) He

(peace be upon him) usually offered eleven Rak "ahs in pairs, and then offered one Rak "ah as Witr.

(Part No. 6; Page No. 107)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20791

Q 2: Allah's Messenger (peace he upon him) said: allah is most close to His Servant

when offering Salah at the last part of the night, so if you can be one of those who offer Salah
at such a time, you should. What is the exact time of the last part of the night? Is it true

that it is two hours before dawn?

A: The Hadith was related by Al-Tirrnidhy in his book "Sunan Al-Tirrnidhy," and he said, "This Hadith
is a Sahih (authentic), Hasan Gharib (a good Hadith that is strange to corne from this chain of
narration) from this narration." The time meant in the Hadith is as mentioned in the Hadith, that is,
the period of the last part of the night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19886

Q 1: is the hour that precedes the Fajr (Dawn) Prayer considered as part of the last
third of the night?

(Part No. 6; Page No. 188)

A: The hour that precedes the second Fajr (true dawn), which consists of 60 minutes, is part of the
last third of the night and is considered to be the last hour of the last third of the night. This is
because the night begins from the sunset and lasts until the emergence of the second Fajr. It is
authentically reported that Allah (Glorified and Exalted be He) descends to the worldly heaven in the
last third of the night. It was related by Al-Bukhari in his "Sahih (Book of Authentic Hadith)", vol. 2, p.
47, on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah
(peace be upon him) said, "Our Lord, Blessed and Exalted is He, descends every night to the heaven

of the world, when only the last third of the night remains and says, 'Who will supplicate Me that I
may respond to him; who will ask Me that I may give him; who will beg My forgiveness that I may
forgive hirn?" J Every Muslim and Muslimah is free to benefit from the blessed times and the times

when supplications are answered, to supply themselves with good righteous deeds and supplicate for
whatever they like from the matters of the Din (religion) or the Duniya (this world).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19160

Q 4: While performing Qiyam-ul-Layl (standing for optional Prayer at night), is it
permissible to recite the Qur'an in Salah (Prayer) from the Mus-haf (Arabic Qur'an)?
There are some who say that reciting the Qur'an from the Mus-haf prohibits complete
submissiveness in Salah.

A: It is permissible to recite the Qur'an from the Mus-haf while performing optional Prayer at night or

(Part No. 6; Page No. 109)

Tarawih (special supererogatory night Prayer in Ramadan) for those who have not memorized the
Qur'an.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19327

Q 1: You know that it is an act of Sunnah to perform two Adhans (call to Prayer) for Fajr
(Dawn) Prayer. Is it permissible to offer Salah (Prayer) after the first Adhan?

A: It is desirable for those who hear the first Adhan of Fajr (pawn) Prayer to offer supererogatory
Salah as much as they can until the time of Fajr becomes due with the emerging of the second true
dawn. After the second Adhan of Fajr is performed; there is no Salah to be offered except the two
supererogatory Rak'ahs of Fajr (Dawn) Prayer. It is narrated by "Abdullah ibn "Umar (may Allah be
pleased with them both) that the Prophet (peace be upon him) said: When dawn sets in, no prayer

is valid except the two (supererogatory) Rak"ahs of Fajr. Related by Imam Ahmad in his Musnad,

Abu Dawud, Al-Tirmidhy and others. Al-Tirmidhy said: "This is agreed upon by scholars."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 110)

Al-Sunan Al-Rawatib

The first question of Fatwa no. 16G05

Ql: What are the prayers that are offered after obligatory prayers especially after
JumiTah (Friday) Prayer?

A: The prayers to be offered after obligatory prayer are called al-Sunan al-Rawatib (supererogatory
acts that were stressed and regularly performed by the Prophet); that is, four Rak"ahs (unit of
Prayer) before Zhuhr (Noon) Prayer and two Rak "ahs after Zuhr, two Rak "ahs after Maghrib
(Sunset) Prayer and two Rak "ahs after "Isha' (Night) Prayer and two Rak "ahs before Fajr (Dawn)
Prayer. It is reported from Ibn "Umar (may Allah be pleased with them both) that he said, <"I

memorized (a tradition) from the Messenger of Allah (peace be upon him) two Rak "ahs before Zhuhr
and two after it; two Rak "ahs after Maghrib, and two Rak "ahs after Isha', and two Rak "ahs before
Fajr. " (Related by Al-Bukhari and Muslim) It is also reported from "Aishah (may Allah be pleased

with her) that she said, "The Messenger of Allah (peace be upon him) never missed offering four

(Rak "ahs) before the Zhuhr Prayer." (Related by Al-Bukhari in his Sahih) As for Jumu"ah Prayer,

there is no supererogatory prayer before it, yet it is desirable to voluntarily offer some Rak "ahs
before it and recite Taslim (salutation of peace ending the Prayer) after each two Rak "ahs. As for the
supererogatory prayer offered after Friday Prayer, it is authentically reported from the Prophet
(peace be upon him) that he stated, "When any one amongst you observes prayer after Jumu "ah,

let it be four Rak "ahs." (Related by Muslim in his book Sahih) Also it is authentically reported that

the Prophet (peace be upon him)

(Part No. 6; Page No. Ill)

used to offer two Rak "ahs at home after Friday Prayer. (Agreed upon by Al-Bukhari and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 21672

Q 9: When people get up to offer the supererogatory Salah (Prayer), many of them
change the spot where they have offered the obligatory Salah in the Masjid (mosque).
Does this have an origin in the Sunnah (whatever is reported from the Prophet)?

A: As far as we know, there is no Sahih (authentic) Hadith reported from the Prophet (peace be
upon hirn) that indicates the desirability of changing place for offering supererogatory Salah.
However j it is reported from Ibn "Umar and others of the Salaf (righteous predecessors) that they
did so, and the matter is flexible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 6; Page No. 112)

Fatwa no. 17534

Q: I perform all the Salah (Prayers) on their due times and in congregation, but after the
obligatory Salah are over, I do not offer the Sunnah (supererogatory) Salah or the Witr
(Prayer with an odd number of units). My father blames me for that and says that I have
to offer the Sunnah Salah and the Witr, because they are obligatory. I tell him that these
Salah are Nafilah (supererogatory) and the one who offers them will be rewarded and
the one who neglects them will not be punished, is it obligatory for me to offer the
Sunnah Salah and Witr? What is the ruling if i do not?

A: The Sunnah Salah which are offered before or after obligatory Salah are known as Sunan Ratibah
(supererogatory acts that were stressed and regularly performed by the Prophet) and they are
stressed Sunan that should be maintained regularly. They are two or four Rak "ahs (units of Prayer)
before the Zhuhr (Noon) Prayer and two after it, two Rak "ahs after the Maghrib (Sunset) Prayer , two
Rak "ahs after the "Isha 1 (Night) Prayer, and two Rak "ahs before the Fajr (pawn) Prayer. Likewise,
Witr (Prayer with an odd number of units) is a stressed Sunnah which should not be neglected and
you have to regularly observe it, seeking the reward from Allah (Glorified be He) and following the
example of the Prophet (peace be upon him) in observing it. However, they are not obligatory and
there is no blame on whoever does not observe them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 13736

Q: Is it permissible to perform the Sunnah Qabliyyah (supererogatory prayer performed
before an obligatory prayer) before Adhan (call to prayer) is called out? One example is
the Sunnah Qabliyyah of Zhuhr (Noon) Prayer.

A: The Sunnah Qabliyyah of Zhuhr Prayer should be performed when the time of the Prayer begins.
When repeating the word of the Adhan coincides with offering the Sunnah, you should repeat the
word of Adhan first, then

(Part No. 6; Page No. 113)

perform the Sunnah to achieve the two benefits.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18514

Q 2: If one offers Salah and did not offer the supererogatory Salah after it, is the Salah
he offered regarded as complete or incomplete? It should be taken into consideration
that I may not perform the supererogatory Salah after the obligatory prayer. Please
answer us, may Allah reward you!

A: The supererogatory Salah that is offered before or after the obligatory Salah is not obligatory,
and if one does not offer it, his Salah is valid. However, offering the supererogatory Salah that is
performed with obligatory Salah is much better as well as it being a confirmed Sunnah that should
not be neglected. On the Day of Judgment, the supererogatory Salah will complete the obligatory
Salah if there are shortcomings in it, and it is the custom of work performed by a human being to be
incomplete.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The sixth and seventh questions of Fatwa no. 13842

Q 6 and 7: What are the supererogatory prayers that are permissible for me to offer, if I
am in training at a place that is as far as the distance which is permissible to shorten
Salah (Prayer)? What are the supererogatory prayers that a traveler is exempted from?

(Part No. 6; Page No. 114)

Is it permissible for me to offer Qiyam-ul-Layl (standing for optional Prayer at night)
when I have free time during training, as some say that since I shorten Salah, I do not
have to offer Qiyam-ul-Layl?

A: if one is traveling a distance over which it is permissible to shorten Salah, one should limit oneself
to offering obligatory Salah and leave off supererogatory Prayers. It is authentically reported from Ibn
"Umar (may Allah be pleased with them both) that he said, "I accompanied the Prophet (peace be

upon him) in travel and did not see him offering Subhah (supererogatory Salah) and Allah Glory be to
Him, says: Indeed in the Messenger of Allah (Muhammad joJL-ug oJL& oDl jJL^) you have a good

example to follow The meaning of Subhah is Nafilah (supererogatory) Prayer. As for the two

Rak "ah (unit of Prayer) before Fajr (pawn) Prayer and Witr (Prayer with an odd number of units),
one should offer them in travel or residence, according to the Hadith that is authentically reported
from "Aishah (may Allah be pleased with her) who said, "The Prophet (peace be upon him) offered

the 'Isha J (Night) prayer (and then got up at the Tahajjud time) and offered eight Rak'ahs and then
offered two Rak'ahs while sitting. He then offered two Rak'ahs in between the Adhan and Iqamah (of
the Fajr prayer) and he never missed them." Also it is authentically reported on the authority of

"Abdullah ibn "Amir that his father told him that "the Prophet (peace be upon him) prayed Subhah

at night on the back of his mount on a journey, facing whatever direction it took." 1

(Part No. 6; Page No. 115)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 20930

Q 2: What is the ruling on a woman who spent several years offering the obligatory
Salah but did not offer Witr (Prayer with an odd number of units) and the
supererogatory Salah?

A: Those who abandon supererogatory Salah and Witr will not be punished for it nor are they guilty,
but they miss the abundant and great reward. A person should be keen on offering the
supererogatory acts of worship and Witr, as the Prophet (peace be upon hirn) did, especially Al-
Sunan Al-Rawatib (supererogatory acts that were stressed and regularly performed by the Prophet)
which are performed before and after Salah. It is reported that Al-Sunan Al-Rawatib complete the
shortcomings of the obligatory Salah. Imam Ahmad, Abu Dawud, Ibn Majah, Al-Hakim and others
related on the authority of Tamim Al-Dary that the Prophet (peace be upon him) said: The first thing

about which the people will be called to account out of their actions on the Day of Judgment is
prayer. If it is perfect, that will be recorded perfect. If it is defective, Allah will say to His angels: See
if there are optional prayers to his credit, to compensate the obligatory prayer by the optional prayer
for My servant. The servant will be reckoned for Zakah in the same way. Then all the actions will be
considered similarly. Moreover, observing the supererogatory Salah is a sign of good, a cause to

draw near to Allah, by which Allah helps His servants and answers their supplications. Al-Bukhari and
Imam Ahmad related on the authority of Abu Hurayrah

(Part No. 6; Page No. 116)

(may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Allah the

Almighty has said: "Whosoever shows enmity to a friend of Mine, I shall be at war with him. My
servant does not draw near to Me with anything more loved by Me than the religious duties I have
imposed upon him, and My servant continues to draw near to Me with supererogatory works so that I
shall love him. When I love him, I am his hearing with which he hears, his sight with which he sees,
his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me,
I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it...") It is

obligatory upon every Muslim to maintain offering Witr because the Prophet (peace be upon him) did
not quit performing it in residence or travel.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 13936

Q: I know that if someone enters the Masjid (mosque) after the second Adhan (call to
Prayer) of Fajr (Dawn Prayer), they are allowed to perform the Sunnah of Fajr only, not
Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque). My question is: Is there any
evidence that offering Tahiyyat-ul-Masjid is not allowed in this case and offering the
Sunnah of Fajr would suffice? It is noteworthy that there is enough time to offer both
Prayers. Appreciate your making this point clear for me, may Allah guide you!

A: when the prescribed time of prayer begins and the person enters the Masjid, they have to
perform the two-Rak "ah-Sunnah of Fajr with the intention of offering Tahiyyat-ul-Masjid together.
The latter is incorporated into the Sunnah. On the other hand, when they perform the Sunnah at
home and enter the Masjid, they need to

(Part No. 6; Page No. 117)

offer Tahiyyat-ul-Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

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rman

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Fatwa no. 14282

Q: If I neglect witr (Prayer with an odd number of units) and the two supererogatory
Rak ahs (units of Prayer) of Fajr (Dawn) Prayer, do I incur sin? Please advise in this
regard. May Allah reward you!

A: Witr as well as the two supererogatory Rak "ahs of Fajr Prayer are acts of stressed Sunnah. The
Prophet (peace be upon him) never neglected them whether he was traveling or not. Therefore, it is
incumbent upon the Muslim to regularly observe thern, as it was related by Al-Bukhari and Muslim on
the authority of "Aishah (may Allah be pleased with her) that she said: The Prophet (peace be upon

him) never cared to adhere to any of the supererogatory Salah (Prayer) more than his care to
observe the two Rak "ahs of the Dawn Prayer. It was also related by Muslim on the authority of

"Aishah that the Prophet (peace be upon him) said: The two Rak "ahs at the Fajr are better than

this world and what it contains.) Furthermore, it was authentically reported that he (peace be upon

him) said: If anyone is afraid that they may not get up in the last part of the night, they should

observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, they should
observe Witr at the end of the night, for Salah at the end of the night is witnessed (by the angels)
and that is preferable. It was authentically reported on the authority of "Aishah (may Allah be

pleased with her) that she said:

(Part No. 6; Page No. 118)

The most beloved Salah to the Prophet (peace be upon him) was the one that was done regularly

(throughout the life) even if it were little. And whenever the Prophet (peace be upon him) offered a
(supererogatory) Salah he used to offer it regularly. In the light of the foregoing, Muslims should

regularly observe these two supererogatory Salah, and if it happens that on a certain day they are
unable to observe them due to oversleeping, working, or having some other excuse, they are not
considered to have incurred a sin.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 16571

Q: When I enter the Masjid (mosque) to offer Fajr (Dawn) Prayer, I intend to offer four
Rak ahs (units of prayer); two of them as Tahiyyat-ul-Masjid (two-unit-Prayer to greet
the mosque) and the other are the supererogatory Salah (Prayer) of Fajr (Dawn)
Prayer. If Iqamah (call to start prayer) is pronounced while I did not offer except two
Rak * ahs before Iqamah, I would offer two Rak ahs of the supererogatory Salah of Fajr
after offering Fajr taking into account that the two Rak x ahs I offered were Tahiyyat-ul-
Masjid. Some people said to me that

(Part No. 6; Page No. 119)

the two Rak^ahs of the supererogatory Salah of Fajr suffice for Tahiyyat-ul-Masjid but I
did not stop offering it. Please, elaborate on this. May Allah reward you with the best!

A: if a Muslim enters the Masjid after Adhan (call to prayer) of Fajr (Dawn) Prayer , he should offer
two Rak "ahs only which is the supererogatory Salah of Fajr. This Salah is one of the most confirmed
optional Salah as related on the authority of "Aishah (may Allah be pleased with her) that she said:
<The Prophet (peace be upon him) was never more caring in offering any of the supererogatory

prayers than the two Rak "ahs of Fajr. Agreed upon by Al-Bukhari and Muslim. Moreover, Muslim

narrated that the Prophet (peace be upon him) said: The two Rak'ahs performed before Fajr

(Dawn) Prayer are better than this world and what it contains. These two Rak "ahs suffice for

Tahiyyat-ul-Masjid as a kind of integration of the acts of worship. That is to say that offering a
supererogatory Salah owing to entering a Masjid is integrated in offering a supererogatory Salah of
Fajr (Dawn) Prayer which is required owing to the emerging of the time of Fajr. Therefore, if you
enter the Masjid after the Adhan of Fajr, you should offer the two supererogatory Rak "ahs of Fajr
and do not offer the two supererogatory Rak "ahs of Tahiyyat-ul-Masjid. However, if you offer the two
supererogatory Rak "ahs of Fajr at home then you enter the Masjid before Iqamah is performed, it is
desirable for you to offer Tahiyyat-ul-Masjid before Iqamah according to the soundest opinion of
scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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(Part No. 6; Page No. 120)

The first, second, third, fourth and fifth questions of Fatwa no. 20308

Q 1: should we offer the supererogatory two-Rak^ahs before offering the obligatory two
Rak ahs of Fajr (Dawn) Prayer?

A: Offering two -Rak "ahs before Fajr (pawn) Prayer is one of the confirmed Sunnahs. The Prophet
(peace be upon hirn) did not stop performing it in residence or travel. The Prophet (peace be upon
him) said about its virtue what has been related in Sahih Muslim: The two Rak'ahs at Salat al-Fajr

(dawn) are better than this world and what it contains. SOj a Muslim should keep to those two

Rak "ahs in order to gain reward and to follow the Sunnah of the Prophet (peace be upon him).

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Q 2: we offer six supererogatory Rak* ahs (unit of Prayer) before Zhuhr (Noon) Prayer,
then the obligatory Salah, followed by another four supererogatory Rak^ahs. what is the
ruling on this?

A: It was authentically r sported in the Sunnah (whatever is reported from the Prophet) that ("The

Prophet (peace be upon him) never missed four (Rak "ahs) before the Zhuhr Prayer." (Related by Al-

Bukhari) It was also reported on the authority of Um Habibah (may Allah be pleased with her) that
she narrated that the Messenger of Allah (peace be upon him) said, "Whoever observes the practice

of performing four Rak "ahs before Zhuhr prayer and four after it, Allah will shield them against the
Fire (of Hell). " (Related by Abu Dawud, Al-Nasa'y and Al-Tirrnidhi, who said: It is a Hasan (good)

Sahih (authentic) Hadith) It is also authentically reported on the authority of Ibn "Umar (may Allah be
pleased with them both) that he narrated, "I performed along with the Messenger of Allah (peace

be upon him) two Rak "ahs of (optional Salah) before Zhuhr and two after it." (Related by

(Part No. 6; Page No. 121)

Al-Bukhari and Muslim) According to these Hadith and others, it becomes utterly clear that it is
Mustahab (desirable) for the Muslim to regularly observe four Rak "ahs before Zhuhr prayer and
another four Rak "ahs after it, following the example of the Prophet (peace be upon him) and seeking
this great reward. Whoever increases or decreases this, there is no blame on them, because the
time before and after Zhuhr prayer is a time during which any number of supererogatory prayers is
permissible.

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rvgdom of Saudi Arabia

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Q 3: we offer the three obligatory Rak^ahs of Maghrib (sunset) Prayer and then six
supererogatory Rak x ahs. Is this practice right or wrong?

A: It is an act of Sunnah to offer two Rak "ahs after the Maghrib Prayer. It was authentically reported
from the Prophet (peace be upon hirn) on the authority of Urn Habibah (may Allah be pleased with
her) who said, I heard the Prophet (peace be upon him) saying If any Muslim servant (of Allah)

offers for the sake of Allah twelve supererogatory Rak "ahs each day other than the obligatory ones,
Allah will build for hima house in Paradise. They are: four Rak "ahs before Zhuhr and two after it,
two Rak "ahs after Maghrib, two Rak "ahs after "Isha' and two Rak "ahs before Fajr. With regard to

(Part No. 6; Page No. 122)

adhering to offering six Rak "ahs after the Maghrib Prayer, it is not an act of Sunnah.

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ibn Baz

Q 4: We offer four supererogatory Rak^ahs before ^Isha" (Night) Prayer, then we offer
x Isha" following it with another four supererogatory Rak^ahs, offer Shaf* (Salah of even
numbers) six Rak x ahs and then conclude the night with one Witr (Prayer with an odd
number of units). What is the ruling on doing so?

A: It is an act of Sunnah to offer two Rak'ahs after "Isha' as part of Al-Sunan Al-Rawatib
(supererogatory acts that were stressed and regularly performed by the Prophet) which were related
in the Hadith reported by Urn Habibah (may Allah be pleased with her) which is mentioned in the
answer to question 3. It is also a Sunnah to offer two Rak "ahs between every Adhan (call to Prayer)
and Iqamah (call to start the Prayer) whether for "Isha' or any other Salah because of the Prophet's
saying : <There is a prayer between the two calls (Adhan and Iqama). Related by Al-Bukhari and

Muslim. As for the night Salah including Shaf" and Witr, a Muslim may offer the number of Rak "ahs
he likes then conclude his Salah by offering one Rak "ah. As for fixing the number of Shaf" to six
Rak "ahs, it is invalid and the least permissible number of Rak "ahs is one and the least perfect is to
offer three Rak "ahs, while the most perfect is to offer thirteen Rak "ahs in pairs, ending Salah after
each two Rak "ahs then offering Witr. Whoever wants to offer more than this number, he is most
welcome because the Prophet (peace be upon him) said: The (optional) Salah during the night

should consist of pairs of Rak "ahs, but if one of you fears morning is near, he should pray one
Rak "ah, which will make his Salah an odd number for him. Agreed upon Hadith. The Prophet (peace

be upon him) did not specify a certain number of Rak "ahs, and that indicates that the matter is
flexible.

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 5: what is the ruling on offering four supererogatory Rak ahs before the four
obligatory Rak^ahs of the *Asr (afternoon) Prayer?

(Part No. 6; Page No. 123)

A: There is nothing wrong with offering four Rak "ahs before "Asr Prayer, rather it is Mustahab
(desirable). It was authentically reported from the Prophet (peace be upon hi in) that he said, (May

Allah have rnercy on a man who performs four Rak "ahs before "Asr Prayer. (Related by Abu Dawud

and Al-Tirrnidhy who considered it to be Hasan (a Had ith whose chain of narration contains a
narrator with weak exactitude, but is free from eccentricity or blemish)). It is desirable to offer these
Rak "ahs in pairs, as the Prophet (peace be upon him) said. The (optional) Salah by night and day

shou Id consist of pairs of Rak "ahs. (Related by Imam Ahmad and the Four Compilers of Hadith with

an authentic Isnad).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 20196

Ql: Is it permissible to perform Sunnah Qabliy yah (supererogatory Prayer performed
before an obligatory Prayer), such as that of Fajr (Dawn) Prayer at home? And if I do so
then hear the Iqamah (call to start the Prayer) being called, should I interrupt the
prayer or complete it?

A: it is preferable to perform Al-Sunan Al-Rawatib (supererogatory acts that were stressed and
regularly performed by the Prophet) and other Nafilah (supererogatory) prayers at home, based on
what is reported in Sahih Muslim in a long Hadith wherein the Prophet's (peace be upon him) said,
"You must perform (optional) prayers in your houses, for the best prayer performed by a person is

that performed at home, except the obligatory prayer." Nevertheless, if you fear missing the

congregational prayer as a result of offering Sunnah Qabliyyah at home due to the short period
remaining before Iqamah, then you should offer it in the Masjid (Mosque). Accordingly, if you are
performing Sunnah Ratibah then the Iqamah is called, you must interrupt the supererogatory prayer
and make it up after the obligatory Prayer, or after sunrise regarding Fajr Prayer. This is in
compliance with what the Prophet (peace be upon him) said, "When the prayer commences then

there is no prayer (valid),

(Part No. 6; Page No. 124)

but the obligatory prayer." (Related by Imam Ahmad in his Musnad, and Imam Muslim in his Sahih

Book of Hadith) It is also related by Al-Tirmidhy, Ibn Majah, Abu Dawud and Al-Nasa'y. However, if
the obligatory prayer commences while you are in the second Ruku" (bowing) of the supererogatory
prayer, then it is permissible to complete it reciting shortly and you need not interrupt it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Baz

rvgdom of Saudi Arabia

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The fifth question of Fatwa no. 20088

Q 5: If one wakes up after sunrise, must one offer first the Sunnah (supererogatory)
Salah of the Fajr (Dawn) Prayer or the Fajr Prayer itself?

A: If a Muslim oversleeps or forgets the Fajr Prayer until sunrise, it is permissible to offer its Sunnah
first. If one cannot, like one who has joined the congregation; then it should be offered after the
obligatory Salah (prayer). It is related by Abu Dawud in his Sunan (Hadith compilation classified by
jurisprudential themes) on the authority of Qays ibn "Ulnar that "The Messenger of Allah (peace be

upon him) saw a person offering two Rak "ahs (units of Prayer) after the Fajr Prayer was over. He
(peace be upon him) said, 'Fajr Prayer is two Rak "ahs only.' The man replied, 'I did not offer the two
Rak "ahs before it, so I have offered them now.' The Messenger of Allah (peace be upon him) kept
silent. ") This indicates that if one cannot offer the Sunnah of the Fajr Prayer before it, it may be

offered after it or

(Part No. 6; Page No. 125)

after sunrise. When the Prophet (peace be upon him) and his Sahabah (Companions) fell asleep
while traveling and woke up after sunrise due to the heat, they pronounced the Adhan (call to Prayer)
and the Iqamah (call to start the Prayer) for the Fajr Prayer and offered its Sunnah before it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Kir

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Fatwa no. 20162

Q: I usually offer four supererogatory Rak^ahs (units of prayer) before Zhuhr (Noon)
Prayer, and four after Zhuhr. Sometimes I offer ten Rak^ahs before and ten Rak^ahs
after Zhuhr, is this permissible? Please advise, may Allah benefit you!

A: The sunnah Ratibah (supererogatory Prayer performed on a regular basis) which is offered after
the Zhuhr Prayer is four Rak "ahs before and two after Zhuhr Prayer. "Aishah (may Allah be pleased
with her) is reported to have said, <The Prophet (peace be upon him) never missed four (Rak "ahs)

before the Zhuhr Prayer. (Related by Al-Bukhari in his Sahih (authentic) book of Hadith, Imam

Ahmad in his Musnad, and Al-Nasa'y). According to the narration of Al-Tirmidhy which was narrated
with a good chain of narration. Two Rak "ahs before and two Rak "ahs after the Zhuhr prayer.) It is

more preferable to offer four Rak "ahs before and four Rak "ahs after Zhuhr, according to what was
related by Imam Ahmad and the Four Compilers of Hadith (Imams Abu Dawud, Al-Tirmidhy, Al-
Nasa'y and Ibn Majah) through a good chain of narration on the authority of Um Habibah (may Allah
be pleased with her) that the Prophet (peace be upon him) said. Whoever keeps up performing four

Rak "ahs before and four after Zhuhr Prayer, Allah will shield him against the Fire (of Hell). A Muslim

should keep up this

(Part No. 6; Page No. 126)

great virtue and reward. You can offer supererogatory Rak "ahs more than you have mentioned after
Zhuhr Prayer and until "Asr (Afternoon) Prayer. You should say Taslim (salutation of peace ending
the Prayer) after each two Rak "ahs. It was authentically reported that the Prophet (peace be upon
him) said, The (optional) Salah by night and day should consist of pairs of Rak "ahs. Related by

Imam Ahmad in his Musnad and Ahl-ul-Sunan (authors of Hadith compilations classified by
jurisprudential themes). However, you should not offer Salah before Zhuhr Prayer at the time of noon
when the sun is in the middle of the sky until it passes its zenith when Adhan (call to prayer) of Zhuhr
is proclaimed. This period is very short for it is almost twenty minutes before noon. It was
authentically reported that "Uqbah ibn "Amir Al-Juhany (may Allah be pleased with him) said, (There

are three hours at which the Messenger of Allah (peace be upon him) forbade us to pray or bury our
dead: when the sun begins to rise until it is fully raised, when the sun is at its height at midday until it
has passed the meridian, and when the sun inclines to setting until it sets. (Related by Imam Muslim

in his Sahih (authentic) Book of Hadith, Al-Tirmidhy, and Al-Nasa'y). It is permissible for you to offer
Salah as much as you will before the sun becomes in the middle of the sky for the Prophet (peace be
upon him) said, There is no Salah after Fajr prayer till the sun is raised, and no Salah after

(Part No. 6; Page No. 127)

the "Asr (Afternoon) Prayer until the sun sets. (Agreed upon by Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

ngdorn of Saudi Arabia

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Fatwa no. 16102

Q: If I miss the Sunnah Qabliyyah (supererogatory Prayer performed before an
obligatory Prayer) of Zhuhr (Noon) Prayer, is it permissible to offer it after the obligatory
Prayer? If yes, how many Rak x ahs should I offer if I used to offer four Rak^ahs before
and another four Rak^ahs after the Zhuhr Prayer?

A: It is desirable for a person who misses Sunnah Qabliyyah of the Zhuhr Prayer to offer it after the
obligatory Prayer because the Prophet (peace be upon hirn) used to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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-Afify

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"Abdullah ibn Baz

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The third question of Fatwa no. 17856

Q 3: is there a confirmed Sunnah that should be performed before or after x Asr
(afternoon) Prayer? It is worth mentioning that I have read what Shaykh-ul-Islam Ibn
Taymiyyah wrote in his book Al-Fatawa Al-Kubra, vol.1, p. 174, Dar Al-Ma >ifah edition,
Beirut, Lebanon; that there is no confirmed Sunnah for ^Asr. However, I read two
Hadiths in Riyad Al-Salihin; one of them is related on the authority of

(Part No. 6; Page No. 128)

x Aly (may Allah be pleased with him) that: The Prophet (peace be upon hitn) used to perform

four Rak "ahs before the "Asr (afternoon) Prayer... Related by Al-Tirmidhy who said: this is a

Hadith Hasan (good Hadith). While the other Hadith is related on the authority of Ibn
Umar that the Messenger of Allah (peace be upon him) said: May Allah have mercy on a

man who performs four Rak "ahs before Al- "Asr (Afternoon) Prayer. Related by Abu Dawud and

Al-Tirmidhy who said: This is a Hadith Hasan.

A: The "Asr (Afternoon) Prayer has no confirmed Sunnah neither before nor after it. As for the
Salah which is performed before it, it is supererogatory and is included in the Prophet's saying:
(There is a prayer between the two calls (Adhan and Iqama). As for offering Salah after "Asr, it is a

time of prohibition when Salah is invalid except if there is a reason, such as Salat-ul-Kusuf (Prayer on
a solar eclipse), Tahiyyat-ul-Masjid (two-un it-Prayer to greet the mosque) and the two-Rak "ahs after
Tawaf, according to the soundest opinion of scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The fifth question of Fatwa no. 17900

Q 5: It was reported on the authority of Anas (may Allah he pleased with him) in the
Sahih (authentic) Book of Hadith of Imam Muslim that he said: We were in Madinah, and as

the Mu'adhin (caller to Prayer) called for Maghrib (Sunset) Prayer we used to rush to position
ourselves behind the pillars (of the mosque), then offer two Rak "ahs (units of Prayers)
(supererogatory Prayers). We did this in such a way that if a stranger entered the rnosque he would
have thought that the (obligatory) Prayer was being observed due to the large number of people
offering that (supererogatory) Prayer. Is this an indication that the Sahabah (Companions of

the Prophet - may Allah be pleased with them) offered Sunnah Ratihah (supererogatory
Prayer performed on a regular basis) before the start of the Maghrib Prayer in the
Masjid (mosque), as he likened the large number of those who offer Salah (Prayer)
between the Adhan (call to Prayer) and the Iqamah (call to start the Prayer) to the
multitude of those who offer the

(Part No. 6; Page No. 129)

obligatory Salah?

A: It is Mustahab (desirable) to offer Sunnah (supererogatory) Salah after the Adhan of Maghrib
Prayer j for the Prophet (peace be upon him) said: Offer (two supererogatory Rak "ahs) before the

Magrib Prayer. He repeated this sentence then added, "(This applies) to those who wish to do it."

However, this Sunnah Salah is not Ratibah, because the Sunnah Ratibah of Maghrib Prayer is only to
be offered after it. Rather, this supererogatory two Rak "ahs before the obligatory Maghrib Prayer
comes under the ruling of an absolute Nafilah (supererogatory) Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ibn Baz

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The first question of Fatwa no. 19136

Q 1: I perform two Rak^ahs (units of Prayer) before and after the Maghrib (Sunset)
Prayer, and my children tell me that it is not permissible to offer the prior two Rak^ahs.
Is that true? Please bear in mind that I also offer four Rak^ahs before the ^Asr
(Afternoon) Prayer according to the Prophet's saying (peace be upon him): May Allah

havG mercy on a person who offers four Rak "ahs before the "Asr Prayer. Is that permissible?

A: It is Mustahab (desirable) to offer supererogatory Prayer before the Maghrib Prayer , for the
Prophet (peace be upon hirn) said: Offer (two supererogatory Rak "ahs) before the Magrib Prayer.

He (the Prophet) said it three times, and at the third time he said, "(This applies) to those who wish
to do it. " The two supererogatory Rak "ahs offered after the obligatory Maghrib Prayer come under

the ruling of Al-Sunan Al-Rawatib (supererogatory Prayer performed on a regular basis) and are acts
of stressed Sunnah. further more, it is Mustahab to offer four supererogatory Rak "ahs before the
"Asr Prayer in accordance with the Hadith mentioned in the question.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 130)

Fatwa no. 16689

Q: I am one of the envoys sent to France. I saw many mistakes made by people who
perform Salah in the Masjid (mosque). Some of these include neglecting the Sunnah
Ba diyyah (supererogatory Prayer performed after an obligatory Prayer) of
*Isha' (Night) Prayer. In Ramadan they skip this Sunnah and offer Tarawih (special
supererogatory night Prayer in Ramadan) directly. Please explain the ruling on this act,
may Allah reward you with the best and make people benefit from your knowledge!

A: the "Isha' Prayer has a Sunnah Ba "diyyah that consists of two Rak "ahs. These Sunnah Prayers
are asserted depending on the Hadith of Ibn "Ulnar (may Allah be pleased with both of them) who
said , i'l memorized (a tradition) from the Prophet (peace be upon him) of two Rak "ahs (units of

Prayer) before Zhuhr Prayer and two after it; two Rak "ahs after Maghrib Prayer, and two Rak "ahs
after "Isha' Prayer, and two Rak "ahs before Fajr Prayer. (Agreed upon by Al-Bukhari and Muslim).

Furthermore, they are desirable according to the Jumhur (dominant majority of scholars), so
abandoning them counts as neglect of the Sunnah Prayers. It should be noted that a person who
offers them will be rewarded and the one who neglects them will not be punished.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

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Fatwa no. 15363

Q: Someone told me that when the Khatib (preacher) enters the Masjid (mosque) on
Friday and the Mu'adhin (a caller to prayer) calls for the second Adhan (a call to prayer),
all the people stand up to offer two Rak ahs then the Khatib delivers the Khutbah
(sermon). The question now is:

(Part No. 6; Page No. 131)

What is the ruling on these two Rak * ahs which are performed after the second Adhan on
Friday? As-salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and
Blessings be upon you!)

A: The Sunnah (supererogatory prayer) of Jurnu "ah (Friday) Prayer should be performed after the
Prayer. When a person offers it in the Masjid, he should offer it as four Rak "ahs and if he offers it at
home, he should offer it as two Rak "ahs. Jurnu "ah (Friday) Prayer has no supererogatory Salah
before it and whoever comes to the Masjid on Friday should offer Tahiyyat-ul-Masjid (two-un it-Prayer
to greet the mosque) even if the Khatib is delivering the Khutbah.

As for those who come to the Masjid before the Adhan of Jurnu "ah and offers Salah then sits down,
they should not stand again to offer two Rak "ahs. This was not reported from the Sunnah of the
Prophet (peace be upon him) but it is a Sunnah to prepare themselves to listen to the Khutbah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 18694

Q 2: What is the Salah (prayer) of Subhah and how should it be offered?

A: subhah salah is the optional Salah, such as supererogatory Salahs which should be offered after
or before obligatory Salahs, Salat-ul-Duha (supererogatory Prayer after sunrise) and other
supererogatory Salahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muha in mad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

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The second question of Fatwa no. 19472

Q 2: Is it permissible to offer eight Rak^ahs as a IMafilah (supererogatory prayer) with

one

(Part No. 6; Page No. 132)

Taslim (salutation of peace ending the prayer)?

A: nafilah prayer should be (offered) two Raka "ahs at a time and saying Taslirn after each two. The
Prophet (peace be upon hirn) said: The (supererogatory) prayer at night and day should be

(offered) two Raka "ahs at a time. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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ngdorn of Saudi Arabia

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The sixth question of Fatwa no. 18591

Q 6: is it permissible for me to offer two Rak^ahs (units of Prayer) before the obligatory
Salah (Prayer) if its due time is over?

A: If the Salah is not delayed until just before the end of its due time or the times at which it should
be performed, it is permissible to offer the supererogatory Prayers including Al-Sunan Al-Rawatib
(supererogatory acts that were stressed and regularly performed by the Prophet). This excludes the
person who has an excuse, such as someone who oversleeps at the time of the Fajr (pawn) Prayer.
In this case, they should offer the prior two supererogatory Rak "ahs once they awaken, even if it is
after or at sunrise. This is in accordance with what the Prophet (peace be upon him) did when he
overslept and missed the Fajr Prayer during some of his travels.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

HP.

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(Part No. 6; Page No. 133)

The sixth question of Fatwa no. 18083

Q 6: should a traveler perform sunan Ratibah (supererogatory Prayers performed on a
regular basis)?

A: A traveler who shortens the obligatory Salah (Prayer) is not to pray Sunan Ratibah. This is the
recorded practice of the Prophet (peace be upon hirn) for it is authentically reported on the authority
of "Utnar (may Allah be pleased with him) who narrated, "I accompanied the Messenger of Allah

(peace be upon him) on different journeys, and he offered no more than two Rak"ahs (units of
Prayer), until Allah caused him to die..." (Agreed upon by Al-Bukhari and Muslim). However, the

Prophet (peace be upon him) kept on praying Sunnah Ratibah of Fajr (pawn) Prayer along with Witr
(Prayer with an odd number of units) and Tahajjud (optional late night Prayer) even during his
journeys.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The first question of Fatwa no. 18098

Q 1: Five years ago, Allah guided me to His Path, and I maintained offering the obligatory
Salah (prayer) and other optional Salah such as Qiyam-ul-Layl (standing for optional
Prayer at night), Sawm (fasting) and Dhikr (remembrance of Allah). But, in the last two
years, I abandoned all these optional deeds even the supererogatory Salahs that are
performed before and after the obligatory Salahs. Matters got worse and I committed
some evil deeds, and I became satisfied with offering the obligatory Salah only without
offering anything before or after it such as the supplications that are said after Salahs. I
tell myself that the door of repentance is open and my life is long. I have good friends
who do not know any of this. I dislike

(Part No. 6; Page No. 134)

bad friends and never sit with them but I think that the cause of all that happened is the
weakness of my faith. I know a lot of Sharpy Knowledge and I am aware of many things
in religion. Please, give me your advice that will show me the way. May Allah reward you
with the best!

A: You have to offer repentance to Allah (Glorified and Exalted be He) from the evil deeds you are
committing and return to what you used to do of obedience, uprightness, patience and keep doing
them. You should seek refuge with Allah from Satan and his insinuations. May Allah help and guide
you!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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ngdorn of Saudi Arabia

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The third question of Fatwa no. 18576

Q 3: In the case of combining Maghrib (Sunset) Prayer and ^Isha" (Night) Prayer or Zhuhr
(noon) Prayer and x Asr (afternoon) Prayer; should the two (Sunnah) RalTahs which are
performed after Maghrib or Zhuhr be overlooked as well as their Dhikr (Remembrance of
Allah)? What is the meaning of the two Rak^ahs of Al-Sunan Al-Rawatib (supererogatory
acts that were stressed and regularly performed by the Prophet)?

A: When a parson combines Maghrib and "Isha 1 at times other than traveling, he should offer Al-
Sunan Al-Rawatib of Maghrib and "Isha after "Isha 1 . If a person combines between Zhuhr and "Asr
in advance or delayed, he should not offer Salah after them because the time of prohibition comes
after "Asr. The Prophet (peace be upon him) said: There is no prayer after the "Asr (Afternoon)

Prayer As for Dhikr, it is enough to say only the Dhikr of the second Salah, as for the first Salah, it is

an act of Sunnah whose time has elapsed.

(Part No. 6; Page No. 135)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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(Part No. 6; Page No. 136)

Tahiyyat-ul-Masjid

The first question of Fatwa no. 14284

Q 1: Is it permissible to sit in the Masjid (mosque) outside the time of Salah (prayer) to
listen to a lecture without being Tahir (ritually pure) from minor ritual impurity;
therefore, not being able to offer Tahiyyat-ul-Masjid (two-unit-Prayer to greet the
mosque)? I have heard some people say that they have come to the Masjid to listen to
the lecture, not to offer Salah.

A: It is permissible for whomever enters the Masjid at times, other than that when prayers are not
for bid den , to offer two Rak"ahs (units) of tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque)
whether they entered to offer Salah, attend a lesson, or for other purposes before they sit.
Furthermore, they must perform Wudu' (ablution) before offering Tahiyyat-ul-Masjid. As for the
times in which Salah is forbidden - after "Asr (Afternoon) prayer until sunset and after Fajr (Dawn)
Prayer to twenty minutes after sunrise - it is permissible to offer two Rak "ahs of Tahiyyat-ul-Masjid
in accordance with the Hadith which indicate such permissibility.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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The fifth question of Fatwa no. 18786

Q 5: what is the ruling on offering Tahiyyat-ul-Masjid (two-unit-Prayer to greet the
mosque) after the Adhan and before the Iqamah (call to start the Prayer) of the
Maghrib (sunset) Prayer?

(Part No. 6; Page No. 137)

The shaykhs in our neighborhood do not allow us to offer this Nafilah (supererogatory)
saying that, according to the Maliky school, no Nafilah should be performed after *Asr
and before Maghrib Prayer.

A: It is an act of Sunnah that if a person enters a Masjid at any time, they should offer Tahiyyat-ul-
Masjid because of the general meaning of the saying of the Prophet (peace be upon him), (When

anyone among you enters the Masjid (mosque), he should not sit until he has observed two
Rak "ahs. (Agreed upon by Imams Al-Bukhari and Muslim). Moreover, if the person is sitting in the

Masjid since before Maghrib and remains until the Adhan is called out, they are allowed to offer two
Rak "ahs, as the Prophet (peace be upon him) said, Pray (two supererogatory Rak "ahs) before the

Magrib prayer. He (the Prophet) said it three times, and at the third time he said, "This applies to
those who wish to do it." (Related by Al-Bukhari, Abu Dawud and Al-Bayhaqy in his Sunnan). The

Prophet (peace be upon him) also said, There is between the two calls (Adhan and Iqamah) a

prayer. He repeated it twice, and in the third time he said: This applies to those who wish to do it.)

(Agreed upon by Imams Al-Bukhari and Muslim).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 18762

Q: When entering the Masjid (mosque) just before the Adhan (call to Prayer) as the
Mu'adhin (caller to Prayer) is preparing to pronounce the Adhan, some people sit as if
sitting on the ground, and when reminded that the Prophet (peace be upon him) said: {If

anyone of you enters a Mosque, he should not sit until he has offered two Rak'ahs as a greeting to
the rnosque they say, "We are not sitting we are just resting until the Mu'adhin is done

with the Adhan, then we will stand and offer Tahiyyat-ul-Masjid (two-unit-Prayer to
greet the mosque).

(Part No. 6; Page No. 138)

A: whoever enters the Masjid intending to sit there should first offer two Rak "ahs (units of Prayer)
whether he is going to sit on something higher than the ground or whether he will sit on the ground,
for a long or short period, as mentioned in the question, according to the statement of the Prophet
(peace be upon him) : <When anyone among you enters the mosque, he should not sit till he has

observed two rak'ahs.) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

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The seventh question of Fatwa no. 18612

Q 7: is it obligatory to offer Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque)
while the imam (the one who leads congregational Prayer) is delivering the Friday
Khutbah (sermon)? Is it permissible to delay the "Isha" ( IMight) Prayer until after
midnight, for example until two o'clock in the morning?

A: Firstly, it is permissible for those who enter the Masjid to offer Tahiyyat-ul-Masjid before sitting
down, that is, as soon as they enter the Masjid. This is permissible while the Imam is delivering the
Khutbah. With respect to this, it was related on the authority of Jabir (may Allah be pleased with him)
in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that he reported: (A man

entered the Masjid while the Prophet (peace be upon him) was delivering the Friday Khutbah. The
Prophet (peace be upon him) said to him, "Have you prayed?" The man replied in the negative. The
Prophet (peace be upon him) said, "Offer two Rak "ahs.">

Secondly, the time of "Isha 1 Prayer lasts until midnight, and this is the preferred time.

(Part No. 6; Page No. 139)

There is a time of necessity - from midnight until the crack of dawn - during which it is not
permissible to delay the "Isha' Prayer just as it is not permissible to delay the "Asr (Afternoon)
Prayer until the sun turns yellow. However, Salah can be offered during the time of necessity if there
is a Shar "y (Islamically lawful) excuse that forces a person to do this, but they have to make Tawbah
(repentance to Allah) for delaying it if there is no Shar "y excuse.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first question of Fatwa no. 20123

Q 1: When a person leaves the Masjid (mosque) to perform Wudu 1 (ablution) during the
Khutbah (sermon) of Jumu ah (Friday) and comes back, should he perform the
supererogatory Salah (prayer) again?

A: Whoever leaves the Masjid to perform Wudu 1 because he invalidated his Wudu' then cornes back,
it is a Sunnah for him to offer two Rak "ahs before he sits as Tahiyyat-ul-Masjid (two-un it-Prayer to
greet the rnosque) because he is included in the general saying of the Prophet (peace be upon hirn):
<If anyone of you enters a Mosque, he should not sit until he has offered a two-Rak "ahs prayer.

When he intends to offer the supererogatory Rak "ahs of Wudu' as well as Tahiyyat-ul-Masjid, it will
be sufficient because it is a Sunnah for those who perform Wudu 1 to offer two Rak "ahs as
supererogatory Salah for it. Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet
(peace be upon him) said to Bilal atFajr (pawn) Prayer: O Bilal, Tell me of the best deed you did

after embracing Islam, for I heard your footsteps in front of me in Paradise.
(Part No. 6; Page No. 140)

Bilal replied: I did not do anything worth mentioning except that whenever I performed Wudu' during
the day or night, I prayed after that ablution as much as was written for me. Abu "Abdullah said:

(Duff Na " lay k i.e. the sound of your footsteps). Related by Al-Bukhari in his Sahih, vol. 2, p. 48. It is
permissible for one to perform any supererogatory Salah other than the times which are prohibited.
The Prophet said: <The (optional) Salah by night and day should consist of pairs of Rak "ahs.

Related by the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhi, Al-Nasa'i and Ibn
Majah).

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The fifth question of Fatwa no. 17879

Q 5: Can tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque) and Sunnah Ratihah
(supererogatory Prayer performed on a regular basis) be combined and performed as
one Salah with one intention or should Tahiyyat-ul-Masjid be performed first and then
the Sunnah Ratibah?

A: One of the rules of Fiqh (Islamic jurisprudence) states that: if two acts of 'Ibadah (worship) of the
same type coincide, their acts are merged and one performance shall suffice for both, if the purpose
is one. This rule applies to the case of one who enters the Masjid at the time of Sunnah Ratibah for
example, so they offer a two-Rak'ah prayer intending with performing it both: Sunnah Ratibah and
Tahiyyat-ul-Masjid, they will earn the virtue of both. The same will be the case for one who swears
multiple oaths

(Part No. 6; Page No. 141)

related to one thing, but breaks the oath several times before making Kaffarah (expiation); one
Kaffarah will be sufficient for all the broken oaths.

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The second question of Fatwa no. 16474

Q 2: Does Tawaf (circumambulation around the Ka bah) replace Salah (Prayer) in
Tahiyyat-ul-Masjid (two-unit Prayer to salute the mosque) offered for Al-Masjid Al-

Haram (the Sacred Mosque in Makkah)?

A: Yes j Tawaf is the way tD offer Tahiyyat-ul-Masjid for Al-Masjid Al-Haratn by the non-residents of
Makkah. However, it is permissible for anyone who could not offer Tawaf, to offer a two-Rak"ah
Salah (Prayer consisting of two units) before they sit. This is based on the general applicability of the
ruling in the Hadith of the Prophet (peace be upon him) : When anyone among you enters the Masjid

(mosque), he should not sit until he has offered two Rak "ahs.> Residents of Makkah offer Tahiyyat-

ul-Masjid for Al-Masjid Al-Hararn by praying a two-Rak "ah Salah as they do upon entering any other
Masjid.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

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Second question of Fatwa no. 16816

Q 2: Our regular Imam (the one who leads congregational Prayer) always enters the
Masjid (mosque) from a door which is next to the Mihrab (a praying place to the front of
the mosque usually used by the one who leads congregational Prayer). He does not pray
Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque). It is worth noting that the
concerned Imam does so in all obligatory Salahs (Prayers) though the Masjid is usually
not crowded. What is the ruling on such doing?

(Part No. 6; Page No. 142)

A: It is perrnissiblG for the Imam, or anyone else, to enter the Masjid from any of its doors. In
addition, if Iqarnah (call to start the Prayer) is being pronounced as the Irnarn is entering the Masjid;
he will not be required to pray Tahiyyat-ul-Masjid. A proof for this is a Hadith in which the Prophet
(peace be upon hirn) said: when Iqarnah is done, no Salah 'Prayer' is to be offered 'in the Masjid 1

other than the obligatory prayer. >

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The first question of Fatwa no. 20078

Q 1: If a person enters the Masjid (mosque) and finds that he has missed the obligatory
Salah (Prayer) in congregation, should he offer Tahiyyat-ul-Masjid (two-unit-Prayer to
greet the mosque) first or the obligatory Salah only?

A: If a Muslim enters the Masjid and finds that he has missed the congregational Salah, they do not
have to offer Tahiyyat-ul-Masjid; he has only to offer the obligatory Salah he missed, unless this
Salah has a Sunnah Ratibah (supererogatory Prayer performed on a regular basis), such as the Fajr
(Dawn) or the Zhuhr (Noon) Prayers. In this case, it is prescribed for him to offer the Sunnah Ratibah
before it if he has not offered it before coming to the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 6; Page No. 143)

The first question of Fatwa no. 16978

Q 1: I perform Jumu'ah (Friday) Prayer in a nearby Masjid (mosque), but sometimes, due
to certain circumstances, I arrive late and find the Masjid full, with praying mats spread
outside it (to accommodate late-comers). If I have to perform Salah outside the Masjid,
is it obligatory on me to perform Tahiyyat-ul-Masjid (two-unit-prayer to greet the
mosque) or not?

A: If the reality is as you mentioned, the area outside the Masjid, such as the surrounding street or
square, does not carry the same ruling as the Masjid. Therefore, you are not required to offer a two-
Rak'ahs prayer (two-un it-Prayer) intending it as Tahiyyat-ul-Masjid, although you can still perform the
Sunnah Ratibah (supererogatory Prayer performed on a regular basis) or any other voluntary Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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The second question of Fatwa no. 21191

Q2: is it permissible for women to offer Tahiyyat-ul-Masjid (two-unit-Prayer to greet the
mosque) upon entering the Masjid even for another purpose other than Salah, such as
attending a religious lecture?

A: It is an act of Sunnah (supererogatory act of worship following the example of the Prophet) for
women to offer two Rak "ahs (unit of Prayer) on entering the Masjid before sitting according to the
generality of the Hadith in this regard. It is reported from Abu Qatadah (may Allah be pleased with
him) that he said, 'Allah's Messenger (peace be upon him) stated: When anyone among you enters

the mosque, he should not sit till he has observed two rak'ahs. (Agreed upon by Al-Bukhari and

Muslim).

(Part No. 6; Page No. 144)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
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The fifth and sixth questions of Fatwa no. 14893

Q 5: Upon entering a certain Masjid (mosque), I am used to offer two Rak^ahs (units of
Prayer) intending them as tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque) and
the Sunnah (supererogatory) Prayer of Wudu 1 (ablution). Is my Salah (Prayer) valid? I
heard that upon entering the Masjid I should offer Tahiyyat-ul-Masjid first.

A: It is permissible to offer Tahiyyat-ul-Masjid then the Sunnah Prayer of Wudu' as it is permissible
to combine them in two Rak "ahs.

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Q 6: I am used to offer the supererogatory Salah of Wudu" (ablution) then Tahiyyat-ul-
Masjid (two-unit-Prayer to greet the mosque), one day I entered the Masjid (mosque)
while the Imam was about to start Zhuhr (Noon) Prayer; should I have offered Salah with
him in congregation then perform the supererogatory Salah later? What should my
intention be in this case?

A: When you enter the Masjid and Salah has begun, you should offer Salah in congregation and you
need not offer supererogatory Salah after the obligatory Salah, as the Prophet said: When the

prayer commences, there is no prayer (valid) except the obligatory prayer. Offering the obligatory

Salah suffices for Tahiyyat-ul-Masjid and the supererogatory Salah of Wudu'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 6; Page No. 145)

Salat-ul-Duha

The ninth question of Fatwa no. 17164

Q 9: Is it permissible to offer Salat-ul-Duha (supererogatory Prayer after sunrise) in four
or six Rak^ahs (units of Prayer) with one Taslim (salutation of peace ending the Prayer)?

A: salat-ul-Duha is an act of Sunnah (reported from the Prophet) and its minimum is two Rak "ahs
and it has no maximum limit. However, it is preferable not to exceed eight Rak "ahs and to say Taslim
after each pair of Rak "ahs. Furthermore, they should not be combined with one Taslim at the end,
for the Prophet (peace be upon him) said: The (optional) Salah (Prayer) by night and day should

consist of pairs of Rak "ahs.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 18068

Q 2: is there a Salah (Prayer) called the Salah of the penitent, and when is it offered?

A: This was reported regarding Salat-ul-Duha (supererogatory Prayer after sunrise). Zayd ibn Arqarn
(may Allah be pleased with hirn) said that the Messenger of Allah (peace be upon him) stated, <The

Salah of those who are penitent is offered when your Fisal (weaned camels) feel the heat of the
sun.) Related by Muslim.

(Part No. 6; Page No. 146)

This means at the time when the young camels' hoofs are burnt by the sun.

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and Companions!

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Kir

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The second question of Fatwa no. 17597

Q 2: A man sits in the Masjid (mosque) to recite Qur'an after offering Fajr (Dawn) Prayer
until sunrise, then he prays two Rak ahs (unit of Prayer). However, some people denied
his deed and said: It is not permissible because it is the tradition of the worshippers of
the Sun. Please, advise! May Allah reward you!

A: Whoever sits in the Masjid to recite Qur'an and the for rnulas of Adhkar (invocations and
Remembrances said at certain times on a regular basis) after offering Fajr Prayer until sunrise is
clear and the time when Salah is forbidden is over and prays two Rak "ahs or what he could, he
indeed does a good and great deed. His act agrees with the Sunnah and is rewarded. In sha'a-Allah
(if Allah wills). In support of this, it is reported on the authority of Anas Ibn Malik (may Allah be
pleased with him) that the Messenger of Allah said : Whoever prays the morning prayer in

congregation then sits remembering Allah until the sun rises, then prays two units of prayer has the
reward like that of Hajj and "Urnrah.>

(Part No. 6; Page No. 147)

The Messenger of Allah (May Allah's Peace and Blessings be upon him) said: 'Completely,

completely, completely' Recorded by Al-Tirmidhy who said: It is Hadith Hasan Gharib (a good Hadith

that is strange to come from this chain of narration) from Sahl Ibn Mu"adh from his father (may
Allah be pleased with him) that the Messenger of Allah (May Allah's Peace and Blessings be upon
him) said : "If anyone sits in his place of prayer when he finishes the dawn prayer till he prays the

two Rak 'ahs of the forenoon, saying nothing but what is good, his sins will be forgiven even if they
are more than the foam of the sea". Recorded by Al-Imam Ahmad and Abu Dawud. According to

another narration : His would be Paradise The same narration is recorded by Al-Bayhaqy but he

added in the end of the report: "Hellfire will never touch his skin." The report has many supporting

tarditions that back its authority and is also strengthened with the report of Jabir Ibn Samurah (may
Allah be pleased with him) that The Prophet (peace be upon him) used to sit crossed legged after

the Fajr (dawn) Prayer in the same place in which he had prayed till the sunrise is complete.

Recorded by Imam Muslim in his Sahih (authentic) Collection of Hadith, Abu Dawud, Al-Tirmidhy, and
Al-Nasa "y. The denial expressed by some people aginst his man is baseless denial and only ignorant
people may deny this act.

(Part No. 6; Page No. 148)

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First question of Fatwa no. 19698

Q 1: It is narrated in a Hadith from the Prophet (peace be upon him) that he said:

Whoever prays the congregational Salah 'Prayer' of Fajr 'Dawn', then sits 'in the Masjid [mosque] 1

doing Dhikr 'Remembrance of Allah' until sunrise, then prays two Rak "ahs 'units of prayer 1 , receives a
complete reward of Hajj and "Urnrah 'lesser pilgrimage'. My question here is whether these

two Rak * ahs are considered a part of Salat-ul-Duha (supererogatory Prayer after
sunrise) which is to be performed in eight Rak ahs, or are they another independent
Nafilah (supererogatory) Prayer?

A: The two Rak "ahs which are mentioned in this Hadith are considered a part of Salat-ul-Duha
though they have special merit due to being linked to sitting in the Masjid until sunrise, on the other
hand, the best time for offering Salat-ul-Duha is when it becomes very hot in the forenoon.

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and Companions!

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Fatwa no. 15688

Q: I usually offer Fajr (Dawn) Prayer in the Masjid (mosque) and after that I go
(Part No. 6; Page No. 149)

home and engage myself in reciting the Qur'an until the shade of sun is as the length of
two spears. Then I perform ten Rak ahs with the intention of Salat-ul-Duha
(supererogatory Prayer after sunrise). This is my habit everyday, Praise be to Allah. But
one of my colleagues, may Allah reward him, brought my attention to the following: The
meaning of the Hadith which reads: He used to sit in his praying place until the sun had risen

Therefore, I ask Your Eminence: Shall I have the reward in this condition or should I sit in
the Masjid? Could you kindly advise? May Allah reward you! As-salamu alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: Your recitation of the Qur'an and offering Salat-ul-Dhuha after the time of prohibition are good but
what was reported from the Prophet (peace be upon him) is that he used to sit in the Masjid after
Fajr (Dawn) Prayer. Imam Muslim related in his Sahih on the authority of Jabir ibn Hamzah (may
Allah be pleased with him) that: Whenever the Prophet of Allah (peace be upon him) observed the

Fajr (pawn) Prayer, he used to set at the place of worship till the sun had risen enough. This action

is considered as extension to Salah because of what was authentically reported on the authority of
Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace be upon him) said: (The

angels ask for blessings on each one of you as long as he is in the place where he has prayed and
has not discharged anything. They say: 0 Allah, forgive him and have mercy on him.>

(Part No. 6; Page No. 150)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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■

The second question of Fatwa no. 20123

Q 2: If a person stays in the Masjid (mosque) to remember Allah after performing Fajr
(Dawn) Prayer, then enters the state of minor impurity and goes to perform ablution,
does his leaving the Masjid deprive him of the reward of doing Hajj and x Umrah (lesser
pilgrimage) if he returns to the Masjid then offers Salat-ul-Duha (supererogatory Prayer
after sunrise) as mentioned in the Hadith?

A: If the person who sits in the Masjid after offering Fajr Prayer to make remembrance of Allah till
sunrise enters the state of minor ritual impurity, then leaves the Masjid to perform ablution, returns
soon to the Masjid without staying long outside the Masjid, then offers two Rak "ahs after sunrise, his
leaving the Masjid does not deprive him of the great reward of offering this act of worship, that is,
making perfect Hajj and "Urnrah and entering Paradise, Allah Willing. The Hadith that indicates this is
reported by Anas ibn Malik (may Allah be pleased with him) that Allah's Messenger (peace be upon
him) said: Whoever offers Fajr (pawn) Prayer in congregation then sits for the remembrance of

Allah till sunrise, then offers two Rak "ahs (units of Prayer), will have the reward of making perfect
Hajj and "Umrah)

(Part No. 6; Page No. 151)

he added that Allah's Messenger repeated the word 'perfect' thrice. Related by Al-Tirrnidhy in (Al-

Jame ") and he said, 'This is a Hadith Hasan Gharib (a good Hadith that is strange to come from this
chain of narration)'. Al-Tabarany related a similar narration with a good Isnad (chain of narrators)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 19136

Q 2: Is it permissible for me to offer Salat-ul-Duha (supererogatory Prayer after sunrise)
even if I traveled to one of the Arab countries and stayed there for a while?

A: It is Mustahab (desirable) to offer salat-ul-Duha, whether you are a traveler or not, at least two
Rak "ahs. It is to be offered from after the sun rises, until it reaches the middle of the sky.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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j|- "Aziz ibn "Abdullah ibn Baz

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The fourth question of Fatwa no. 18449

Q 4: is it permissible for a traveler not to perform Salat-ul-Duha (supererogatory Prayer
after sunrise) like other Nawafil (supererogatory prayers), or should it be performed
while on a journey? Should one recite the Qur'an in Salat-ul-Duha audibly or inaudibly?
How many Rak^ahs should be offered, and what is the best time for performing it?

A: Salat-ul-Duha is a recommended not obligatory Salah, and it is not a Sunnah Ratibah
(supererogatory Prayer performed on a regular basis). It is recommended in many authentic Hadiths
reported from the Prophet

(Part No. 6; Page No. 152)

(peace be upon him), but it was not established that he (peace be upon him) offered it on a
continuous basis. It was authentically reported that Allah's Messenger (peace be upon him) offered

four Rak "ahs in the Duha prayer and might add to them whatever Allah willed.) Narrated by Muslim

on the authority of "Aishah (may Allah be pleased with her). The word "offered" does not indicate
that the Prophet continuously performed Salat-ul-Duha based on what she (may Allah be pleased
with her) said when she was asked if the Prophet (peace be upon him) used to observe Duha

(Salat-ul-Duha) prayer. She said, "No, only when he came back from travel. Related by Muslim. The

linguistic meaning of the word "offered" does not indicate constancy. However this does not
contradict her (may Allah be pleased with her) saying: I have never seen the Messenger of Allah

(peace be upon him) offering the supererogatory Duha prayer , but I offer it. Narrated by Al-Bukhari

and Muslim. In fact she (may Allah be pleased with her) negated seeing Allah's Messenger offering
Duha j and performed Duha on the basis of what she knew of the reward of Duha and the act of the
Prophet (peace be upon him). As a result, the wordings narrated on her authority are consistent. As
for the number of Rak "ahs of Duha Prayer, it is from two to eight Rak "ahs. Also, it is not preferable
to recite the Qur'an audibly while offering Duha. Concerning the time for offering Duha, there is a
Hadith narrated by Zayd ibn Arqam (may Allah be pleased with him) that

(Part No. 6; Page No. 153)

Allah's Messenger (peace be upon him) said: The Salah (prayer) of those who are penitent is

offered when the weaned camels feel the heat of the sun. Related by Muslim. The Hadith means the

time when the hoofs of young camels are harmed by the scorching heat caused by the intense rays
of the sun on the sand. It is reported in the Two Sahihs (Al-Bukhari and Muslim's Books of Authentic
Hadith) {that the Prophet (peace be upon him) recommended Abu Hurayrah (may Allah be pleased

with him) to observe the two Rak "ahs of Duha. As for the virtue of Duha Prayer, it is narrated in

Sahih Muslim that the Prophet (peace be upon him) advised Abu Ad-Darda 1 (may Allah be pleased
with him) to offer it, as well as Muslim's narration on the authority of Abu Dharr (may Allah be
pleased with him) that the Prophet (peace be upon him) said: Each morning, there is a charity due

from every bone in the body of every one of you. Each utterance of Allah's glorification (i.e. Subhana
Allah) is an act of charity, every utterance of praise (i.e. Al-harndu-lillah) is an act of charity, every
utterance of affirmation of His Oneness (i.e. La Ilaha Ilia Allah) is an act of charity, every utterance of

affirmation of His Greatness (i.e. Allahu Akbar) is an act of charity, and enjoining right and forbidding
evil is an act of charity. It suffices for all of this to offer two Rak "ahs of Duha.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr ibn "Abdullah Abu Zayd

Salih ibn Fawzan Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 154)

The fifth question of Fatwa no. 14497

Q 5: Is there a two-Rak l ahs Salah (two-unit-Prayer) called the Salah of Al-Awwabin
(Prayer of the Oft-Repentant) that is performed after the supererogatory Salah for the
Maghrib (Sunset) Prayer? Surahs Al-Fatihah and Al-Zalzalah are recited in each Rak'ah
(unit of Prayer) 15 times and those who perform it regularly are recorded among Al-
Awwabin (the oft-repentant). May Allah grant you a long life!

A: salah of Al-Awwabin is Salat-ul-Duha (supererogatory Prayer after sunrise), which is performed
(at the time of the day) when the sun's heat becomes intense. It was authentically reported that the
Prophet (peace be upon him) said, < u The Salah of Al-Awwabin is when the feet of young camels are

scalded (by the heat of sand)." It signifies the time when the sand heated by the sun becomes

unbearably hot for the feet of young camels. As for offering Salah after the supererogatory Salah for
the Maghrib Prayer in which Surahs Al-Fatihah and Al-Zalzalah are recited 15 times, we know of no
basis for this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18125

Q: We heard that after the Maghrib (Sunset) Prayer, there is a two-Rak^ah (units of
Prayer) Salah offered called "Salah of the penitent". Is it a Sunnah (supererogatory act
of worship following the example of the Prophet)? How is it offered?

A: the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) offered after the
Maghrib Prayer is two Rak "ahs, and then a person may offer any number of Rak "ahs they like. As for
the two-Rak"ah Salah called "Salah of the penitent", it is groundless.

(Part No. 6; Page No. 155)

it rather refers to Salat-ul-Duha (supererogatory Prayer after sunrise) which is offered when it
becomes too hot according to the saying of the Prophet (peace be upon him). The Salah of the

penitent is offered when your Fisal (weaned camels) feel the heat of the sun. Related by Muslim in

his Sahih (authentic) Book of Hadith.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 156)

Salat-ul-Istikharah

Fatwa no. 14326

Q: Our Prophet (peace be upon him) taught us Salat-ul-Istikharah (Prayer for guidance);
I hope that Your Eminence would point out to us the conditions concerning anyone who
performs Istikharah in behalf of another person, if this is permissible.

A: It is prescribed for every person to perform Salat-ul-Istikharah for themselves, and it is not
permissible on part of a certain person to perform it in behalf of another.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 15130

Q 1: If one performs Salat-ul-Istikharah (prayer for guidance) before proceeding with an
important matter such as marriage, applying for a job, etc. then begins to comply with
the direction of such Salah (Prayer), can one be afflicted by evil or any calamity after
that? If so, what must be done in this case?

A: Performing Salat-ul-Istikharah is enjoined for matters wherein a person is unclear. The aim of
Salat-ul-Istikharah is to leave one's affairs to Allah (Glorified and Exalted be He) and ask Him

(Part No. 6; Page No. 157)

to choose what is best for one's faith and worldly matters. However, if a person performs Salat-ul-
istikharah after which there is a negative result; it must be understood that this is for achieving a
wisdom that Allah wills and that in the negative result there is real goodness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16729

Q: First, is it permissible to intend to pray Salat-ul-Istikharah (prayer for guidance) after
starting to pray the Sunnah Ratibah (supererogatory Prayer performed on a regular
basis) or Nafila (supererogatory) Salah such as Tahiyyat-ul-Masjid (two-unit-Prayer to
greet the mosque)? Or Should my intention be specifically for offering Salat-ul-Istikharah
only?

Second, is it permissible to raise the hands while performing Du^a" (supplication)?

Third, is it permissible for me to offer Salat-ul-Istikharah for more than one matter?

Fourth, is it permissible for me to perform Du^a'-ul-Istikharah (supplication for guidance)
regarding the time of offering * Umrah (lesser pilgrimage), such as saying: "0 1 Allah, if
You know that there is goodness in my going to perform Umrah on that night, and then
state a certain time"; or is Istikharah itself not related to acts of obedience and their
time of performance?

Fifth, is it true concerning what people say that if a person offers Du^a'-ul-Istikharah,
they will see in a dream or feel inner relief or abhorrence towards the matter for which
they made Istikharah; then act according to what they feel assured about. What is the
benefit in knowing that

(Part No. 6; Page No. 158)

all goodness is in acting according to what results from Istikharah?

I ask Allah with His Most-High Names and Most Beautiful Attributes to bless you and
admit you to Jannah (Paradise) with the Prophets, the Siddiqun (followers of the
Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq may
Allah be pleased with him), the martyrs, and the righteous. And how excellent these
companions were!

A: First, Salat-ul-Istikharah (prayer for guidance) should be independent, as the Prophet (peace be
upon hirn) said: If anyone of you intends to do something, they should offer a two-Rak'ah prayer

other than the compulsory prayers...)

Second, It is permissible for you while offering Du "a'-ul-Istikharah to raise the hands, because the
Prophet (peace be upon him) used to do so on passionately offering Du "a 1 (supplication).

Third, It is permissible for one to offer a single Istikharah for more than one matter.

Fourth, as far as "Umrah is concerned, you should perform Istikharah concerning the time of
performing it, not whether to perform it or not.

Fifth, There is no validity to what is said that Istikharah is related to having a particular vision;
rather, one should act upon the matter which one's heart is receptive to, and vice versa. This is the
correct manner to either go ahead with a certain matter or not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 159)

Salat-ul-Tasabih

The second question of Fatwa no. 16250

Q 2: There has been heated debate about salat-ul-Tasabih (supererogatory Prayer in
which Allah is glorified 75 times in each unit of Prayer). I hope you will shed some light on
this.

A: Salat-ul-Tasabih is not Mashru' (Is lam tally prescribed), as the Hadith that it is reported regarding
it is not authentically narrated from the Prophet (peace be upon hirn). It also differs from the
prescribed Salahs in regard to its form, words and actions, which is evidence that it is not prescribed.
Certainly, the Salahs authentically reported from the Prophet (peace be upon him) are perfectly
sufficient to dispense with this strange Salah, which is incompatible with what is known of the
Purified Shar 1 (Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 6; Page No. 160)

Sujud-ul-Tilawah

The second question of Fatwa no. 16044

Q 2: Is it necessary to say Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the
Greatest]" upon starting Prayer) and Taslim (salutation of peace ending the Prayer) for
Sujud-ul-Tilawah (Prostration of Recitation)? Or can it be performed without Takbir?

A: When one of Ayat-ul-Sujud (Qur'anic verses of Prostration) is recited, whether when offering
Salah (Prayer) or outside it, it is Mustahab (desirable) for both the reciter and the listener to perform
Sujud-ul-Tilawah. When offering it in Salah, the Takbir should be said when going to prostrate and
when rising up from it, as the Prophet (peace be upon him) used to say Takbir whenever he went

down or came up (during Salah) (Related by Ahmad and Al-Tirmidhy) If someone recites one of

Ayat-ul-Sujud outside the Salah, it is Mustahab for them to say the Takbir when going to prostrate,
but they are not permitted to say the Takbir when rising nor should they say the Taslim, as the
Prophet (peace be upon him) did not do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

The second question of Fatwa no. 17763

Q 2: When I listen to the Qur J an and hear one of Ayat-ul-Sujud (Qur J anic verses of
Prostration), I do not prostrate, because I may not be in a state of Taharah (ritual
purification). What is the ruling on this?

A: It is Mustahab (desirable) for both the reciter and the listener of one of Ayat-ul-Sujud to perform
Sujud-ul-Tilawah (Prostration of Recitation). However the listener should not prostrate until the
reciter prostrates. There is nothing wrong if someone performs Sujud-ul-Tilawah when they are not
in a state of Taharah, according to the more correct of the two opinions held by the scholars,
because it has not been reported that the Prophet (peace be upon him) stipulated Taharah as a
condition for Sujud-ul-Tilawah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19976

Q 4: Should one perform Wudu J (ablution) in order to offer Sujud-ul-Tilawah (Prostration
of Recitation)? Does a woman have to cover her hair to offer Sujud-ul-Tilawah? Can a
menstruating woman offer Sujud-ul-Tilawah or is saying: "Subhan Allah (Glory be to
Allah), Alhamdu Milan (All praise is due to Allah), La ilaha ilia Allah (there is no deity but
Allah), Allahu Akbar (Allah is the Greatest) and La hawla wala quwwata ilia Billah (there
is neither might nor power except with Allah)" sufficient for her instead of offering
Sujud-ul-Tilawah?

A: According to the soundest opinion of scholars, the conditions of Salah are not stipulated for
performing Sujud-ul-Tilawah, such as the necessity of Taharah (ritual purification), the covering of
hair for women, and so on.

(Part No. 6; Page No. 162)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14823

Q: How should I perform Sujud-ul-Tilawah (Prostration of Recitation) if I am offering a
Salah (Prayer) and come to the end of reciting Surah Al- l Alaq or Al-Najm? Do I have to
prostrate then stand up to perform the Ruku 1 (bowing) or perform the Ruku 1 and delay
Sujud-ul-Tilawah until the end of the Salah? How do I perform Sujud-ul-Tilawah if I am
reciting either of these two Surahs (Qur J anic chapters) in the second Rak l ah (unit of
Prayer) of the Fajr (Dawn) Prayer?

A: If you recite one of Ayat-ul-Sujud (Qur J anic verses of Prostration), it is prescribed that you should
prostrate directly after it then say the Takbir ("Allahu Akbar [Allah is the Greatest]"), stand up, say
the Takbir, and then perform the Ruku\ This is because Sujud-ul-Tilawah should be performed
directly after reciting the Ayah requiring Sujud (prostration) and should not be postponed until after
saying the Taslim (salutation of peace ending the Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 163)

The second question of Fatwa no. 18277

Q 2: Before starting a Salah (Prayer), an Imam (the one who leads congregational
Prayer) told the Ma' mums (persons being led by an Imam in Prayer) that he would not
perform Sujud-ul-Tilawah (Prostration of Recitation) on reciting the Ayah requiring Sujud
(prostration). He then said the Takbir ("Allahu Akbar [Allah is the Greatest]") and
started praying, reciting Surah Al-Fatihah, then Surah Al- l Alaq - without prostrating at
its end - and then said Basmalah (saying, "Bismillah Al-Rahman, Al-Rahim [In the Name of
Allah, the Most Gracious, the Most Merciful]") and recited Surah Al-Ikhlas, all in the first
Rak'ah (unit of Prayer). He then continued the Salah. Was what he did correct or was he
obligated to have performed Sujud-ul-Tilawah? And also, was he obligated to have
recited the Surah (Qur'anic chapter) that succeeds Surah Al- l Alaq? What would have
been correct? Please, provide us with your legal opinion, and may Allah reward you
greatly.

A: Sujud-ul-Tilawah is not obligatory, so there is nothing wrong if an Irnarn or someone offering
Salah individually does not perform it. There is also nothing wrong if one recites a Surah in the
second Rak'ah that does not sequentially follow the Surah they have recited in the first Rak'ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The thirteenth question of Fatwa no. 18762

Q 13: If one is reciting the Qur J an and comes across one of Ayat-ul-Sujud (Qur J anic
verses of Prostration) and so they prostrate and say the Taslim (salutation of peace
ending the Prayer), some people say that they should not say the Taslim. They say that
they should just pick up the Mus-haf (Qur J an-book) and continue reciting. Which is
better, to say the Taslim or not?

A: There is no evidence as far as we know on the legitimacy of saying the Taslim after performing
Sujud-ul-Tilawah (Prostration of Recitation). Some scholars say this through their own Ijtihad (juristic
effort to infer expert legal rulings) and this is their opinion; on which basis it is not a disapproved act
on part of those who say the Taslim after it.

(Part No. 6; Page No. 164)

However, it is better not to say it, because there is no evidence for this.

May Allah grant is success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17081

Q: An Imam (the one who leads congregational Prayer) recited one of Ayat-ul-Sujud
(Qur'anic verses of Prostration), said Takbir (saying: "Allahu Akbar [Allah is the
Greatest]"), performed Sujud (prostration), and then stood up to continue the recitation
without saying Takbir (upon rising from the prostration position). Should he have
performed Sujud-ul-Sahw (Prostration of Forgetfulness) or not? Some people said that it
was obligatory on the Ma'mums (those being led by an Imam in Prayer) to perform
Sujud-ul-Sahw, even if they did it after the Salah (Prayer). I hope you will guide us to the
truth. May Allah reward you with the best and bless you!

A: It is prescribed to say Takbir to start sujud-ul-Ti la wah (Prostration of Recitation) and when rising
from it (the prostration position) during Salah, based on the Hadith of Ibn HJrnar (may Allah be
pleased with both of the m), who said, «'The Messenger of Allah (peace be upon him) used to recite

the Qur J an to us. When he came to an Ayat-ul-Sujud, he would say Takbir and perform Sujud and
we would perform Sujud with him." (Related by Abu Dawud) This is based also upon the general

meaning of the Hadith: u The Messenger of Allah (peace be upon him) used to say Takbir with every

bending and rising move.") As for the Takbir when performing Sujud-ul-Ti la wah outside the Salah, it

shou Id be sa id when go ing into the Sujud, but not on rising. If the Imam did not say Takbir when
rising from the Sujud, he is not obligated to perform Sujud-ul-Sahw.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 165)

The first question of Fatwa no. 21550

Q 1: When a Muslim is performing Sujud-ul-Tilawah (Prostration of Recitation) outside
Salah (Prayer), should they raise their hands up to their shoulders as they do when
performing Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon
starting Prayer)? Please advise us and may Allah reward you well!

A: It is Mustahab (desirable) to say Takbir to start sujud Al-Tilawah outside salary according to what
is reported to be the practice of the Prophet (peace be upon him), but without raising the hands, as
that was not reported.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul

-"Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19772

Q 2: In a Halaqah (learning circle) formed to recite the Qur'an, the people did not
perform Sujud-ul-Tilawah (Prostration of Recitation) until after sunrise.

A: according to the correct scholarly opinion, Sujud-ul-Tilawah is Mustahab (desirable) anytime a
person recites the Qur'an and cornes across an Ayah requiring prostration after its recitation. If there
is a group listening to a reciter, they should not perform Sujud-ul-Tilawah unless the reciter performs
it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 166)

The first question of Fatwa no. 17556

Q 1: what should he done if a person who is reciting the Qur'an comes across any of the
Ayat-ul-Sujud (Qur'anic verses of Prostration) at a time when it is not permissible to
perform supererogatory Salah, such as sunrise or sunset?

A: It is permissible for someone who is reciting the Qur'an to perform Sujud-ul-Tilawah (Prostration
of Recitation) even during times when it is not permissible to perform supererogatory Salah, as
Sujud-ul-Tilawah does not follow the same rulings as Salah (Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19248

Q 1: I always recite the Qur'an while sitting at my desk and when I reach an Ayah
(Qur J anic verse) that requires Sujud-ul-Tilawah (Prostration of recitation), I prostrate on
the desk; is this correct or should I go down to the ground?

A: Sujud (prostration) is performed by putting the forehead on the ground or on anything that is
placed over it, such as a carpet or the like, whether for sujud-ul-Tilawah (Prostration of Recitation)
or other. It will not suffice to perform Sujud by gesturing, unless the person is unable to prostrate on
the ground.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 167)

Fatwa no. 18925

Q: I am a student of knowledge and I work in Khartoum Hospital in Sudan. My question is
about Ayat-ul-Sujud (Qur'anic verses of Prostration) that I come across while reciting
the Book of Allah (may He be Exalted and Glorified) during persistent hours of hard work,
can I perform the Sujud (prostration) on the table or what should I do? May Allah
reward you with the best!

A: If a person is reciting the Qur J an and they corne across an Ayah requiring prostration after its
recitation, it is prescribed that they should perform Sujud-ul-Tilawah (Prostration of Recitation) on
the ground, if they are able to do this. If it is not possible, for example because riding in a car, a
gesture can be made with the head according to the person's ability. However, Sujud-ul-Tilawah is
an act of Sunnah (supererogatory act of worship following the example of the Prophet) and not Wajib
(obligatory), so there is no sin if it is not performed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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Salih Al-
Fawzan

"Abdullah ibn
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 19188

Q 2: What is the ruling on hearing one of the Ayat-ul-Sujud (Qur J anic verses of
Prostration) when the Qur'an is being recited while I am in a car or at work? Should I
prostrate or is there a specific Dhikr (Remembrance of Allah) that I could recite instead?

A: It is a Sunnah (supererogatory act of worship following the example of the Prophet) that when
one of the Ayat-ul-Sujud from the Qur'an is recited, both the reciter and the listener should perform
Sujud-ul-Tilawah (Prostration of Recitation) if the listener is near the reciter and intentionally
listening to the recitation.

(Part No. 6; Page No. 168)

In this case they should perform the Sujud (prostration) after the reciter. This is based on the report
narrated by Al-Bukhari in his "Sahih (Book of Authentic Had ith) on the authority of Naff on the
authority of Ibn HJrnar, who said, ( u The Prophet (peace be upon him) would recite one of the Ayat-ul-
Sujud while we were with him, then he would perform Sujud (prostration) and we would perform
Sujud with him, and we used to crowd (the place) so much so that some of us found no place for
their forehead to prostrate on." As to the situation when you hear a the recitation on the radio while

you are in the car, at work, or other than that or for from the reciter; it is not prescribed for you to
perform the Sujud-ul-Tilawah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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ngdorn of Saudi Arabia

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The first question of Fatwa no. 18855

Q 1: Is it permissible to prostrate upon hearing Sajdat-ul-Tilawah (prostration of
recitation) from a cassette tape?

A: It is not permissible to offer Sajdat-ul-tilawah when you hear it from a cassette tape. The listener
should not perform Sajdat-ul-Tilawah, except after the reciter prostrates and in this case there is no
reciter.

(Part No. 6; Page No. 169)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

"Abdullah ibn
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Shaykh

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ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 170)

Sujud-ul-Shukr

Fatwa no. 14216

Q: How should sujud-ul-shukr (Prostration of Thankfulness to Allah) be performed? When
is it Mustahab (desirable) to be performed? In addition, what is the Du^a" (Supplication)
to be said in it? Please provide us with a detailed and complete clarification.

A: Sujud-ul-Shukr is enjoined to be performed by a person whenever they are blessed with a grace
that they waited and longed for, or when they get rid of a distress or a misfortune that afflicted them
or was about to do so. In such cases, it is Sunnah (a commendable act) that the concerned person
makes one Sujud (prostration) in which they are to glorify Allah and thank Him. Finally,
Wudu' (ablution) is not a condition for the validity of Sujud-ul-Shukr.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul-Razzaq "Afify

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rvgdom of Saudi Arabia

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The fifth question of Fatwa no. 20023

Q 5: Concerning Sujud-ul-Shukr (Prostration of Thankfulness to Allah), what is the
Du l a J (supplication) that should be recited when performing it? Is it possible to exalt,
praise, and glorify Allah while offering it, as the Messenger of Allah (peace be upon him)
said, C l As for Ruku' (bowing), glorify the Lord therein, and as for Sujud (prostration), exert your best

endeavours in Du'a J (supplication), as this will all the more merit it being answered for you." ?

(Part No. 6; Page No. 171)

A: we say in Sujud-ul-Shukr the same Tasbih (glorification of Allah), exaltation, thanksgiving and
supplications that are said in Sujud (prostration) during Salah (prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 172)

Times of prohibition

The first question of Fatwa no. 16652

Q 9: What are the times in which it is prohibited to perform supererogatory Salah
(prayer)?

A: The times in which it is prohibited to perform supererogatory Salah are: After the Fajr (Dawn)
Prayer till sunrise, from the time the sun reaches its meridian till its end, and from "Asr (Afternoon)
Prayer till sunset. However, it is permissible to offer a Salah with a valid reason at these times
according to the soundest opinion of scholars, such as Salat-ul-Kusuf (Prayer on a solar eclipse), the
two Rak "ahs after Tawaf (circumambulation around the Ka"bah), and Tahiyyat-ul-Masjid (two-un it-
Prayer to greet the mosque).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 20372

Q: does the time when it is not permissible to offer voluntary Salah in case of the Fajr
(dawn) Prayer start from the break of dawn until after Fajr Prayer is over, except for
the two Rak l ahs (units of Prayer) of the Fajr Prayer? Please clarify these two issues and
may Allah reward you with the best and make you benefit Islam and Muslims!

A: The time for the voluntary Salah ends at the break of the second (true) dawn, except for the
Sunnah Ratibah (supererogatory Prayer performed on a regular basis) for the Fajr Prayer, and the
prohibition lasts until the sun has risen a spear's length [above the horizon, ed.]. It is reported on the
authority of Abu Sa'id Al-Khudary (may Allah be pleased with him) that he heard the Messenger of
Allah (peace be upon him) say, <

(Part No. 6; Page No. 173)

"There is no Salah after Fajr (pawn Prayer) until the sun has risen high, and no Salah after the 'Asr
(Afternoon Prayer) until the sun has set") (Agreed upon by Al-Bukhari and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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Salih Al-Fawzan

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"Abdul- "Aziz ibn "Abdullah ibn Baz

The first question of Fatwa no. 19518

Q 1: The author Muhammad Tariq Muhammad Salih, in his hook: '"Amal Al-Muslim 11 Al-
Yawm wa Al-Laylah (A Muslim's Deeds in the Day and Night)", stated that it is from the
Sunnah (what is reported from the Prophet) to perform two Rak'ahs (units of Prayer)
after the l Asr (Afternoon) Prayer, as it has been authentically reported in the Hadith
Sahih (Hadith that has been transmitted by people known for their uprightness and
exactitude; free from eccentricity and blemish) that the Messenger (peace be upon him)
used to do this. The author mentioned the following Hadith:

1. On the authority of l Aishah (may Allah be pleased with her), who narrated, "The

Prophet (peace be upon him) never carne to rne in the day after the 'Asr Prayer, without praying two
Rak'ahs." In another narration, "The Messenger of Allah (peace be upon him) never abandoned

observing the two Rak'ahs after the 'Asr Prayer in rny house. " (Related by Al-Bukhari and

Muslim)

2. On the authority of ^Aishah, who also narrated, 'Two Salahs which the Messenger of Allah

never abandoned performing them in my house, be it secretly or openly: the two Rak'ahs before the
Fajr (Dawn) Prayer and the two Rak'ahs after the 'Asr Prayer." (Related by Muslim)

3. On her authority also, she said, "The Messenger of Allah (peace be upon him) never left the
two Rak'ahs after 'Asr. JJ (Related by Muslim)

(Part No. 6; Page No. 174)

Are the above Hadith Sahih? Is it from the Sunnah to perform two Rak'ahs after the l Asr
Prayer?

A: It is not permissible to perform Nafilah (supererogatory) Salah after the 'Asr prayer, because this
is the time when voluntary Salah is forbidden and what the Prophet (peace be upon him) did in the
Hadith mentioned above was to make up for the Sunnah Ratibah (supererogatory Prayer performed
on a regular basis) for the Zhuhr (Noon) Prayer that he had missed. He (peace be upon him) did this
regularly, because it was his habit (peace be upon him) that if he did some religious act he would
continue doing it regularly, and this was particular for him (peace be upon him) alone. However, it is
permissible to perform Salah after 'Asr if it is for a particular reason, such as Tahiyyat-ul-Masjid
(two-un it-Prayer to greet the mosque), Salat-ul-Kusuf (Prayer on a solar eclipse), the two Rak'ahs
after Tawaf (circumambulation around the Ka'bah) following the 'Asr and Fajr Prayers, and the
Funeral Prayer, due to the Hadith mentioned in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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The second question of Fatwa no. 18024

Q 2: Is it permissible to offer supererogatory Salah (prayer) after Zhuhr (Noon) Prayer
or x Asr (Afternoon) Prayer?

A: It is permissible to offer supererogatory Salah after Zhuhr. However, it is not permissible to offer
it after "Asr (Afternoon) Prayer because it is one of the times in which performing supererogatory
Salah is prohibited, except in special situations such as the two Rak"ahs after Tawaf
(circumambulation around Ka"bah), Salat-ul-Kusuf (Prayer on a solar eclipse) and Tahiyyat-ul-Masjid
(two-un it-Prayer to greet the mosque).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 175)

The third question of Fatwa no. 16462

Q 3: What is the ruling on offering Tahiyyat-ul-Masjid (two-unit-Prayer to greet the
mosque) in the times when it is prohibited to offer Salah (Prayer)?

A: offering Tahiyyat-ul-Masjid in the forbidden times is disagreed over by scholars. If a person offers
it, they should not be reproached, as it has a reason to be offered, which is entering the Masjid with
the intention of staying there.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Shaykh

Al-

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 6; Page No.

176)

(Part No. 6; Page No.

177)

Congregational Salah

(Part No. 6; Page No. 178)
(Part No. 6; Page No. 179)

Fatwa no. 20519

Q: We are a group of government employees and we perform some of the Salahs
(Prayers) in a special Musalla (a place for Prayer) in which congregational Salah is
offered. However, we do not say the Adhan (call to Prayer) for the congregational
Salah, because we cannot hear it, so we only say the Iqamah (call to start the Prayer). I
hope that Your Eminence will explain the following issues:

First: Is it permissible for us not to say the Adhan and just say the Iqamah?

Second: If the instrument used to announce the Adhan in the Masjid (mosque) is broken
or there is a power cut, what should we do in these circumstances, because we, or at
least some of us, depend on hearing the Adhan from the Masjid? Is it permissible for
women to give the Adhan and Iqamah?

Third: If a person or a group of people enter the Masjid to perform Salah and find that
the congregational Salah has finished, should they say the Adhan and Iqamah or should
they just say the Iqamah, as people do today?

Fourth: If a person misses some Salahs due to sleep, what should they do in regard to
the Adhan and Iqamah?

Fifth: is it permissible for a woman to observe Sawm (Fasting) after delivery if her
postpartum bleeding stops, even though she has not completed the 40 days, and can
she also perform Salah?

A: First: It is obligatory to perform Salah in the nearest Masjid to your workplace,
(Part No. 6; Page No. 180)

as long as you are able to do so and you can hear the Adhan, because congregational Salah in the
Masjid is obligatory for men and it is not permissible to stop offering it there. As for women, it is not
prescribed for them at all to give the Adhan or Iqamah.

Second: Nowadays, there are accurate instruments to tell the time. If you cannot hear the Adhan for
some reason, it is your obligation in this circumstance to depend upon a clock and go to the Masjid at
the due time of the Salah.

Third: Giving the Adhan is one of the collective obligations. If the Mu'adhin (caller to Prayer) has said
the Adhan in the Masjid and the Salah has ended and another group comes to perform the Salah, it

is prescribed for thern to just say the Iqarnah; they do not have to say the Adhan.

Fourth: If a person lives in a city, it is sufficient for thern to say the Iqarnah for every Salah they
miss. However j if they live in the desert or a place where no one gives the Adhan, they should give
the Adhan once and say the Iqarnah for every Salah.

Fifth: If a woman becomes ritually pure before the 40 days of her postpartum period has ended, she
should perform Ghusl (ritual bath following major ritual impurity), perform Salah and Sawm, and it is
permissible for her husband to have sexual intercourse with her, because she is considered to be
ritually pure after the postpartum bleeding stops.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 181)

The fourth question of Fatwa no. 19596

Q 4: What is the ruling on a man who does not offer prayer in congregation? We ad viced
him many times but he makes his excuse the impurity of his clothes because he works as
a butcher and adds that he offers Salah individually. He has been doing this for a long
time. Is this permissible?

A: A man has to perforin the five obligatory Prayers in congregation with the Muslims in the Masjid
and it is not permissible for him to miss congregational Salah unless there is a legal excuse such as
disease, fear or the like. The mentioned person has to assign clean clothes other than the work
uniform in order to offer Salah, such a great act of worship, according to the Saying of the Prophet
(peace be upon him): "Whoever heard the call (adhan) and he did not come to it (the prayer), then

there is no prayer for him except with an excuse".} It was said to Ibn "Abbas (may Allah be pleased

with them), 'What is a legal excuse?' He said, 'Fear or disease'.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20315

Q: I live in a village where there are three Masjids (Mosques), and one of them is very
close to where I live. Sometimes, when the time for a Salah (Prayer) arrives, i give the
Adhan (call to Prayer), but nobody comes to the Masjid to perform the Salah with me, so
I perform the Salah

(Part No. 6; Page No. 182)

alone, but the other Masjids have people in them performing Salah. Please advise me on
the Salah that I am performing; it is permissible for me to continue to do what I am
doing?

A: If there are no people in the neighborhood of the Masjid who perform Salah in it, it is obligatory
on you to go to a Masjid where congregational Salah is held and perform the Salah there. You should
not perform Salah alone, because Salah in congregation is Wajib (obligatory).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Fatwa no. 20182

Q: I live in a small street where there is no Masjid (mosque). Rather, some of the
inhabitants of this place just offer Salah (Prayer) in a courtyard that is allocated for
such a purpose. A benevolent man offered to build a Masjid and advised the people of
our street to co-operate and define a suitable location for the Masjid to be built on.
However, they refused to do so, then the concerned benevolent man agreed with one of
the inhabitants of our street to build the Masjid by the border of the street. The Masjid
was then built, though the people who initially refused to define a suggested location for
the new Masjid still pray in the courtyard mentioned above which is located next to the
Masjid. A few days later, the concerned Masjid started to become abandoned as people
who prayed in it left the street. To get to the point, nowadays I pray in a Masjid that is
one kilometer away, but I do not pray with the people in the courtyard.

(Part No. 6; Page No. 183)

Should I pray with these people in the courtyard or I should pray in the Masjid that is
one kilometer away? What is your advice to the people who still pray in the courtyard?

A: You have to pray with the congregation whether in the concerned Masjid or in the courtyard. It is
impermissible for you to perform the obligatory Salah alone for the Prophet (peace be upon hirn)
said: 11 Anyone who hears the Call (to Salah) and does not respond , there is no (acceptable) Salah

for hirn except if he has a valid excuse." On the other hand, you have to report the matter to the

Prince of your town so that he obligates people who pray in the courtyard to pray in its neighboring
Masjid. This is binding because the Messenger of Allah (peace be upon him) commanded that
Masjids (mosques) be built, used for offering Salah in, cleaned, and perfumed. Allah (Glorified and
Exalted be He) praises those who do this saying: In houses (mosques) which Allah has ordered to

be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhan,
Iqamah, Salat (prayers), invocations, recitation of the Qur J an etc.]. Therein glorify Him (Allah) in the
mornings and in the afternoons or the evenings, Men whom neither trade nor sale (business)

diverts from the Remembrance of Allah (with heart and tongue), nor from performing As-Salat
(Iqamat-as-Salat) He (Glorified and Exalted be He) also says: The Mosques of Allah shall be

maintained only by those who believe in Allah and the Last Day, perform As-Salat (Iqamat-as-Salat),
and give Zakat and fear none but Allah. May Allah guide us all.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

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Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 184)
Fatwa no. 20573

Q: I would like to ask Your Eminence about the meaning of the Hadith related by Abu
Dav/ud and others on the authority of Abu Sa id Al-Khudry, that the Messenger of Allah
(peace be upon him) said, Congregational Salah (Prayer) is equivalent to twenty-five Salahs

offered alone. If a person offers Salah in a desert, and performs its Ruku" (bowing) and Sujud
(prostration) perfectly, it becomes equivalent to fifty Salahs (in respect of reward). Abu Dav/ud

said that x Abdul-Wahid ibn Ziyad said about this Hadith, Salah alone in the desert is

rewarded twice as much as Salah in congregation. This Hadith was ranked as Sahih

(authentic) by Shaykh Al-Albany in the Sahih Book of Abu Dawud. Al-Shawkany
mentioned in "Al-Nayl" the wisdom behind dedicating this reward to Salah in the desert.
Some people take this Hadith as a pretext to leave the congregational Salah and offer it
alone in the desert. A teacher who works in Al-Hanakiyyah, which is 107 km away from
Madman, passes by some Masjids (mosques) on his way back from the school to
Madinah, which might be at the time of the Zhuhr (Noon) or ^Asr (Afternoon) Prayer, but
he leaves the Masjids and offers Salah in the desert to get this reward. Please advise
concerning this, may Allah reward you in this world and in the Hereafter; He is the One
Able to do this.

(Part No. 6; Page No. 185)

A: The mentioned Hadith is about those who are in the desert and cannot reach a Masjid. However,
if a person is close to a Masjid and heard the Adhan (call to Prayer), he should offer Salah in the
Masjid with the congregation, and it is impermissible for him to offer Salah alone, according to the
saying of the Prophet (peace be upon him), Whoever hears the Adhan and does not come to Salah,

his Salah is not valid, unless he has an excuse. The Prophet (peace be upon him) told the blind man

who asked him to give him permission to offer Salah at home, so that he could avoid the hardships
he finds on his waytothe Masjid, "Do you hear Adhan?" The man said, "Yes." He (peace be upon

him) said, "Then answer it, for I cannot find a concession for you.">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The first question of Fatwa no. 20429

Q 1: I am a man so full of love for my camels that I cannot pull myself away from them,
due to their loveable character and nature. This causes me to miss attending the
Maghrib (Sunset) Prayer in the Masjid (mosque) in congregation, because I go with them
to the desert. Sometimes, I also miss the l Isha J (Night) Prayer if I stay late with them,
but when the time for the Adhan (Call to Prayer) is due, I call it loudly and then the
Iqamah (Call to start the Prayer) and perform Salah (Prayer) with my brothers and four
children, and we perform it at the due time, without delay. Is there anything I have to do
to expiate for not attending the Maghrib Prayer in congregation

(Part No. 6; Page No. 186)

and sometimes the l Isha J Prayer for the above reason, even though I perform them with
my brothers and children in the desert? If I am sinful for this, I will sell my camels and
anticipate the recompense from Allah, although I love them dearly.

A: It is obligatory on your part and those with you to perform Salah in the Masjids (Mosques) of the
town nearest to you, if you are somewhere where you can hear the Adhan without a microphone, as
the Prophet (peace be upon him) said, < u Anyone who hears the Call (the Adhan) and does not

respond, there is no Salah for him, unless he has a lawful excuse. " It was asked of Ibn 'Abbas (may

Allah be pleased with him both), "What is a lawful excuse?" He said, "Fear or illness." Furthermore,
when a blind man came to the Prophet (peace be upon him) saying, "0 Messenger of Allah! I have no
one to guide me to the Masjid," and asked for a Rukhsah (concession) to perform Salah in his house,
he (peace be upon him) said, "Do you hear the Call to Salah?" He said, "Yes." He (peace be upon

him) said, "Then respond (to it)." However, if you are far away and you cannot hear the Adhan,

there is no harm in you performing the congregational Salah where you are.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20661

Q: Nowadays there are many rest areas where people frequent. Because of this, some
Masjids (mosques) are built close to them to help people in the rest areas to offer
congregational Salah (Prayer).

(Part No. 6; Page No. 187)

Some people say that it is permissible for them to offer Salah in the rest areas rather
than in the Masjid, although the Masjid is so close and they can hear the Adhan (call to
Prayer). Their excuse say that Salah must be offered in congregation but not necessarily
in the Masjid and that the person is rewarded for Salah in congregation even if not in the
Masjid. what is the ruling on a person who observes Sawm (Fast) in Ramadan and does
not offer Salah in the Masjid on the pretext that they offer congregational Salah in rest
areas? Is the person who does not offer congregational Salah in the Masjid considered
immoral and disobedient to Allah (Exalted be He)? What is the advice which Your
Eminence gives to those people? We would like this Fatwa (legal opinion issued by a
qualified Muslim scholar) to be in a written form to be distributed to the people who
frequent those rest areas. Is it permissible for a traveler to neglect the congregational
Salah if they are not residents in this country?

A: All Muslim men have to offer the Five Obligatory Daily Prayers in the Masjid because it is for this
reason that the Masjids are built and because the Prophet (peace be upon him) said: Anyone who

hears the Adhan and does not respond (i.e. does not come to the Masjid for Prayer), there is no
(reward for the) Salah for him except with an excuse. Also, the Prophet (peace be upon him) said

he would burn the people who did not offer Salah in the Masjid without even asking whether they
had offered congregational Salah at their homes or not. He (peace be upon him) also did not give
permission for the blind person, who did not find anyone to take him to the Masjid, to offer Salah at
home. In fact, he ordered him to answer the call of the Mu'adhin (caller to Prayer) and to offer
congregational Salah in the Masjid. Besides, offering Salah in congregation in the Masjid has been
the tradition of Muslims in the past and in the present.

(Part No. 6; Page No. 188)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13841

Q: A group of teaching Qur'an for women provides transportation for the sisters in
charge of teaching the Qur'an and sometimes for the students in the school. We have a
problem for which we want to know the ruling of Sharp ah (Islamic law). The bus driver
brings the sisters from their houses to school at the time of the ^Asr (Afternoon)
Prayer, consequently, the driver misses the x Asr Prayer in congregation in the Masjid
(mosque). It should be noted that we cannot postpone bringing them to school after the
* Asr Prayer because this will make them miss the lessons of the Qur'an. Moreover, they
cannot come to school before the x Asr Prayer as this would require them to leave their
houses earlier. It is worth mentioning that some of them are students and some others
are employees in the morning and return home late at noon. Others are housewives and
have specific responsibilities and it is hard for them to leave to school earlier than their
duty requires. Also, the driver cannot stop along the road to offer the ^Asr Prayer

(Part No. 6; Page No. 189)

in congregation then continues to school, because this will delay them and make them
miss the lessons of the Qur'an. The entire group of teaching the Qur'an will suffer and so
will the students as a result of the delay of the teachers who will give the Qur'an
lessons. We would like to explain to Your Eminence that the houses of those sisters are
far from school and it requires much time to get them all to school. The school time starts
almost forty-five minutes after the Adhan (call to Prayer) of the ^Asr (Afternoon)
Prayer. What is the ruling on the driver missing the x Asr Prayer in congregation in the
Masjid? Are we committing a sin? It should be noted that we are responsible for setting
the course of the buses. Please advise, may Allah reward you!

A: You have to let the driver offer the congregational Salah in the Masjid even if you will have to
start late because congregational Salah in the Masjid is obligatory for men and the reason you have
mentioned is not a good enough excuse for the driver to abandon congregational Salah. May Allah
grant you success and help us to do all good.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15505

Q: Is it permissible to offer fajr (Dawn) Prayer in congregation after sunrise?

(Part No. 6; Page No. 190)

A: A person who misses Salah has to offer it in congregation, even after the elapse of its due time
as much as they can. This is based on the Hadith that is authentically reported from "Imran ibn
Husayn (may Allah be pleased with him) who said: We traveled the whole night along with the

Prophet (peace be upon him), and when it was almost dawn, we got down to rest, and we were
overpowered (by sleep) till the sun's heat woke us up. All of us then got up in amazement hurrying to
his water of ablution. The Prophet (peace be upon him) ordered Bilal to call to prayer and prayed the
two Sunnah rak'ahs before dawn. Bilal then declared Iqamah (the second call to prayer) and we
performed the (dawn) prayer.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18743

Q 1: Muslims in Pakistan postpone the five obligatory prayers until the end of the
permissible time. They also make the Adhan (call to Prayer) late. Is it permissible for me
to offer Salah in its due time before hearing the Adhan, as offering Salah in its due time
is better, as is the case in The Kingdom of Saudi Arabia?

A: You should urge therm to offer Salah in its due time to get the reward and to be following the
Sunnah (supererogatory act of worship following the example of the Prophet). If they insist on
postponing Salah, you should offer Salah with them and do not offer Salah alone; because offering
Salah in congregation is obligatory, as long as

(Part No. 6; Page No. 191)

they do not postpone Salah until its time elapses.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19613

Q 1: While we were on journey the time of Salah (Prayer) became due, so we stopped to
perform the Salah. One member of our group told us to perform Tayammum (dry ablution
with clean earth) and then perform Salah individually, even though we were a large
group. My question is: Is it permissible for people who perform Tayammum to choose one
of them to be the Imam (the one who leads congregational Prayer) or not?

A: It is obligatory upon men, whether at home or on a journey, to perform Salah in congregation.
This is so whether they perform Tayammum or Wudu J (ablution). It is not permissible for them to
perform Salah individually due to Tayammum. What that man told you is not correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16149

Q 4: There is a man who does not attend congregational Salah (Prayer) because the
Prophet (peace be upon him) told one of his Sahabah (Companions ), Be used to staying at

home. What is the opinion of scholars on this?

A: It is impermissible to abandon the congregational Salah in the Masjid (mosque) unless there is a
Shar"y (Islamically lawful) excuse,

(Part No. 6; Page No. 192)

whether sickness or fear. His order (peace be upon him) to his Sahabah to stay at home refers to
keeping away from Fitnah (temptation) and evil, not abandoning the Jumu "ah (Friday) Prayer and the
congregational Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fifth question of Fatwa no. 21368

Q 5: What is the ruling on those who abandon Salah (prayer) in congregation and do not
offer Salah in the Masjid (mosque) except for Jumu ah (Friday) Prayer? Some of them do
not offer Salah in congregation except on the Day of ^Eid and do not offer Jumu^ah
(Friday) Prayer or offer Salah in congregation? Would you kindly advise us regarding this
serious matter which many Muslims neglect, especially the youth? May Allah guide them
and us to what pleases Him! May Allah protect us from His Wrath and severe
punishment!

A: Offering Salah in congregation is obligatory upon every Muslim for the five daily Prayers and
Jutnu "ah. The Prophet (peace be upon him) stated: Whoever hears the call (to Salah) and does not

corne to it, there is no (reward for) his Salah except with an excuse. Also, he (peace be upon hirn)

said to the blind man who asked permission to offer Salah in his home because of the hardship he
suffer d in coming to the Masjid (mosque): Do you hear the call (to Salah)? He replied: Yes. He

(peace be upon him) said: then respond (to the call). The Prophet (peace be upon him) considered

burning the houses of those who did not attend Salah (in congregation).

(Part No. 6; Page No. 193)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21030

Q 4: the Imam (the one who leads congregational Prayer) of our Masjid (mosque) does
not perform the Fajr (Dawn) Prayer and he does not want anyone to perform it in the
Masjid, because he lives in front of it. The matter has reached the extent that he even
disturbs those few believers who do perform Salah (Prayer) in this Masjid without being
embarrassed doing so. Sometimes, they now do not call the Adhan (Call for Prayer). In
relation to the Salah, this Imam tells us to, "Pray as you have seen me (the Imam)
praying." He places his hands by his sides, but some people place their right hand on the
left and place them both on the chest. He does not raise his hands after rising from
Ruku* (bowing), but some people do. He raises his hands to make Du l a' (supplication)
after each of the Five Obligatory Daily Prayers, but some people do not do so. He tells
them that they should perform the Salah as he does. I am sorry to have to say this, but
we are suffering and the people of the village are ignorant. The Imam's brother teaches
the Qur'an in the same village, where they have been living for around 17 years. Both of
them have memorized the Qur'an, but the problem is that during all this time, he does
not act in accordance with it or understand it. An example of this is that when someone
passes away, they recite the Qur'an and eat and drink coffee for 3 days and on the 40th
day after their death.

(Part No. 6; Page No. 194)

In addition to this, the Imam makes Hirz (protective amulets) and practices Ruqyah
(reciting Qur'an and saying supplications over the sick seeking healing). What is your
response to this Imam?

A: It is Wajib (obligatory) upon men to perform the obligatory Salahs in congregation in the Masjid at
their due time. It is also obligatory for the Imam to always be punctual and arrive on time to lead the
people in Salah, as he is a guardian of the believers and is responsible for those under his
guardianship. The Imam, and those led by him in Salah, should strictly abide by the Sunnah as to the
way of performing Salah, because the Prophet (peace be upon him) said, Tray as you have seen

me praying. Therefore, Salah should be performed according to the Hadith Sahih (Hadith that have

been transmitted by people known for their uprightness and exactitude; free from eccentricity and
blemish) that relate the manner in which the Prophet (peace be upon him) prayed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16742

Q 2: There is a Masjid (mosque) in the building where we live. Is it permissible for a
student to offer Salah (Prayer) in their room? School here needs a lot of study and most
of the students stay awake all night and do not offer the Fajr (Dawn) Prayer. Also, they
find no time to offer Salah because of their studies when they wake up in the morning.
What should they do? Is it permissible for them to make up for the missed Salah at
another time? what is the ruling on a person who wants to offer the Fajr Prayer but their
studies prevent them from this?

(Part No. 6; Page No. 195)

A: It is obligatory to observe offering Salah on time in congregation, if this is possible. It is not
permissible to sleep and delay offering the Fajr Prayer until finishing studies during the daytime.
Whoever sleeps unintentionally at the time of Salah should hasten to offer it as soon as they wake
up. This is because the Prophet (peace be upon him) said: Whoever misses a Salah because they

sleep or forget it should offer it when they remember it, there is no Kaffarah (expiation) for it except
this.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"AbdL

j|- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16371

Q 2: A man performs almost all the Faridahs (obligatory Salahs) at home, except the
Jumu'ah (Friday) prayer and a few of the obligatory Salahs (prayers). If anyone tells him
about congregational Salah in the Masjid (mosque), he cites the Hadith: "Do not make

your houses graves." What is the meaning of this Hadith?

A: The Prophet (peace be upon him) said, "Do not make your houses graves/' by way of urging to

perform Nafilah (supererogatory) Salahs at home. It is obligatory to perform the Faridahs in the
Masjid in congregation, because the Prophet (peace be upon him) said, "Anyone who hears the call

(the Adhan) and does not respond, there is no Salah for him, unless he has a lawful excuse."

Besides other Hadith to the same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his

family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 196)

The third question of Fatwa no. 16311

Q 3: My weekend is on Thursdays and Fridays, and on those days I offer the Five
obligatory Daily Prayers at home, because I feel too lazy to go to the Masjid (mosque),
given that I have three children. What is the ruling on this?

A: A Muslim should offer the Five Obligatory Daily Prayers in the Masjid; it is impermissible for him to
offer them at home, as the Prophet (peace be upon him) said. Whoever hears the Adhan and does

not come to Salah, then there is no reward for this Salah, except with an excuse. He (peace be

upon him) said to the man who came asking him to let him offer Salah at home, "Do you hear

Adhan?" The man said, "Yes." He said, "Then answer it."}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

First question of Fatwa no. 20683

Q 1: Is it Sunnah (a commendable act), if I miss the congregational Salah (Prayer) in the
Masjid (mosque), to perform it with my wife at home? If so, am I entitled to the reward
of congregational Salah?

A: If you miss the congregational Salah in the Masjid, it is permissible that your wife or any other
woman at home prays as Ma 'mum (a person being led by an Imam in Prayer) behind you. You may
do so for any Nafilah (supererogatory) Salah as well. A proof for this is that Anas (may Allah be
pleased with him) said: The Prophet (peace be upon him) visited us after sunrise.

(Part No. 6; Page No. 197)

When he (peace be upon him) started to pray Salat-ul-Duha (supererogatory Prayer after sunrise), I
and the orphan prayed behind him and Um Sulaym prayed behind us all.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 13973

Q: We seek your Eminence Fatwa (legal opinion) on the ruling of having several Musallas
(praying rooms) in many separate departments that are close to one another, and
located in the same building and surrounded by one fence. It should be noted that there
is a large Masjid (mosque) for all departments which does not afford sufficient space for
everyone only in Zhuhr (Noon) Prayer, but during others prayers there is a sufficient
place to all the employees of these departments. What is the ruling on having many
Musallas in these departments in other than the time of Zhuhr? As-salamu l alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: The people who work in these departments have to offer all obligatory Prayers in the large
Masjid. If it does not have enough space to accommodate all the people in Zhuhr (Noon) Prayer, you
should expand it even by building a temporary sunshade under which people may pray until it is
expanded properly later on.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 198)

The fourth question of Fatwa no. 19329

Q 4: Is it permissible for workers to delay offering Zhuhr (Noon) Prayer and offer it an
hour before the time of Asr (Afternoon) Prayer under the pretense that all workers in
the area do so, or that the employer refuses to allow them to offer Salah (Prayer) at
any other time?

A: It is obligatory upon a Muslim to perform Salah at its due time with the congregation in the Masjid
(mosque). There is no harm in delaying congregational Salah as long as it does not extend beyond
the time of the concerned Salah due to a Sahr "i benefit such as offering Zhuhr after the extreme
heat subs ides j waiting for congregational Salah, and the like, however, offering Salah alone and
abandoning the congregational Salah on the pretext that people are used to this or that the employer
refuses is impermissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20995

Q: I work as a foreign language teacher at a private institute. Classes are from 6 to 8 PM
and 8 to 10 PM. This means that the congregational Salah (Prayer) of Maghrib (Sunset)
and *Isha" (Night) are performed in the Masjid during the time of the classes.
Nevertheless, we offer Maghrib Prayer at 7 o'clock and x Isha" Prayer at 9 o'clock i.e.
about half an hour after the concerned congregational Salahs (Prayers) finish in the
Masjid. Unfortunately, such phenomenon spreads

(Part No. 6; Page No. 199)

widely in private institutes for people in charge of them do not care about offering Salah
on time. They claim that it is permissible to offer congregational Salah inside the
concerned institutes. It is considerable to mention that the institute where I work is just
next to a Masjid, so nothing necessitates abandoning Salah in the Masjid. Could you
please tell us whether it is permissible for us to offer Salah inside the institute or should
we complain against the people in charge of it, so the times of the classes are modified?
Please, advise the heads of such institutes! May Allah reward you the best!

A: According to both verbal and practical Sunnah (whatever is reported from the Prophet peace be
upon him), it is Wajib (obligatory) on male Muslims to perform the congregational Salah in the
Masjid. On the other hand, the Prophet (peace be upon him) intended to burn those who abandoned
the congregational Salah, in their homes. The prophet's caliphs, Sahabah (Companions of the
Prophet), and their followers (may Allah be pleased with them all) thus used to perform the
congregational Salah in the Masjid. In addition, the Prophet (peace be upon him) said in a Hadith
Sahih (authentic Hadith): Whoever hears Adhan (call to Prayer) and does not come to it

(congregational Salah in the Masjid), his Salah is not accepted unless he has a (valid) excuse.) It is

authentically reported that a blind man said to the Prophet (peace be upon him): "0 Messenger of

Allah, (I am blind and) I do not find a person to accompany me to the Masjid. Is there any Rukhsah
(concession) for me to pray at home?" The Messenger (peace be upon him) said: "Do you hear
Adhan?" He said: "Yes". The Prophet said: "Then respond". According to another narration, the

Prophet said: I do not find any Rukhsah for you. Consequently, it is Wajib on (male) teachers,

employees, and students in question to perform congregational Salah in the neighboring Masjid. This
is to follow the Sunnah, block the means to useless escape of Salah in the Masjid, and be far away
from resembling the hypocrites. It is worth mentioning that the claim that performing Salah inside
such institutes achieves their interest

(Part No. 6; Page No. 200)

and guarantees a better attendance of their students and staff members is not a Shar "y (Islamic
legal) excuse.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16947

Q: Some governmental administrations have Masjids (mosques) in which congregational
Salahs (Prayers) especially Zhuhr (Noon) Prayer are performed. Nevertheless, sometimes
carpets are spread in some departments of such administrations and a number of people
offer Salah (Prayer) there. It is worth mentioning that the neighboring Masjids have
enough capacity for all worshippers. Is it thus permissible to abandon performing Salah in
the main Masjids and offer it instead in temporary places of Salah where people pray in
small groups? What is the ruling if the main Masjid (mosque) does not have enough room
for all worshippers? Please, advise! As-salamu ^alaykum warahmatullah wabarakatuh
(May Allah's Peace, Mercy, and Blessings be upon you!)

A: It is not permissible to perform the obligatory Salah in such administrations' departments or
passages. Rather, congregational Salah has to be performed in the concerned administrations'
Masjids.

(Part No. 6; Page No. 201)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Third question of Fatwa no. 19587

Q 3: The Masjid (mosque) beside the governmental administration where I work suffers
neglect on the part of the concerned authority. Only new soldiers offer Salah (Prayer) in
the Masjid. Unfortunately, the concerned soldiers may not know the meaning of Salah.
They come to pray without making Wudu 1 (ablution), make many movements that render
their Salah Batil (null and void), and disturb other worshippers. We have advised them
uselessly more than once. My colleagues thus abandoned performing Salah in the
concerned Masjid as bad smells and noise that disrupt calmness of worshippers emit from
it. Consequently, we established a temporary place for Salah inside our administration in
which all employees started to offer their Salah. It is worth mentioning that when I
perform my Salah in this Masjid, none of my colleagues offer Salah. They only offer Salah
in the concerned temporary place when I pray with them after reminding them of the
importance of performing Salah on time.

Am I sinful for abandoning performing Salah in the Masjid as it is reported that the
Messenger of Allah (peace be upon him) said: No valid Salah is performed by a (male) person

living near a Masjid except that which he offers in the Masjid. Note that only Salah of Zhuhr

(Noon) comes while we are at work. Please, advise! May Allah reward you the best!

(Part No. 6; Page No. 202)

A: It is Wajib (obligatory) to ask the authority in charge of the concerned Masjid to repair and look
after it, and instruct worshippers to perform Salah in the Mashru" (Is la mica I ly acceptable) way. Such
authority has to prevent negligence of rulings of Salah in the concerned Masjid for Salah is the
second pillar of Islam and its main integral. It is thus impermissible to show mildness regarding the
performance of Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu
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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fourth question of Fatwa no. 19350

Q 4: My house is around one kilometer away from the Masjid (mosque), and I hear the
Adhan (call to Prayer) only through the microphone. Do I have to offer Salah (Prayer)
there or may I offer Salah at home? Please advise concerning this matter, may Allah
protect you.

A: whoever hears the Adhan should answer the call, unless he has a Shar "y (Islarnically lawful)
excuse. This is indicated in what was related by Abu Hurayrah (may Allah be pleased with him), that
a blind man came to the Prophet (peace be upon him) and said, O Messenger of Allah! (I am blind

and) I do not have someone to lead me to the Masjid. Is there any concession for me to offer Salah
at home? The Prophet (peace be upon him) said, "Do you hear the Adhan?" He said, "Yes. "The
Prophet said, "Then answer it." Related by Muslim in the Book of Masjids (1/458); Imam Ahmad

(volume 3, p. 423); Abu Dawud, Al-Nasa'iy and Ibn Majah with a slight variation.
(Part No. 6; Page No. 203)

The Prophet (peace be upon him) also said, Whoever hears the Adhan and does not come to Salah,

then his Salah is not valid, unless he has an excuse.) Related by Ibn Majah and Al-Daraqutny with a

Sahih (authentic) Isnad (chain of narration). It was also related by Imam Ahmad in his Musnad
(Hadith compilation) with a slight variation. When Ibn "Abbas (may Allah be pleased with him) was
asked about the excuses, he said, "Either fear or sickness."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

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Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 15928

Q 6: What is the distance that permits a person to abandon going to the Masjid
(Mosque) for congregational Salah or Jumu ah (Friday) Prayer?

A: It is Wajib (obligatory) upon whoever hears the Adhan (call to Prayer) to go to the Masjid to offer
the congregational Salah. The Prophet (peace be upon hirn) said, "Whoever hears the Adhan (call to

Prayer) and does not respond to it (i.e. by going to the Masjid for Salah), their Salah is not accepted
unless they have an excuse.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fourth question of Fatwa no. 18280
Q 4: Some people delay performing the

(Part No. 6; Page No. 204)

Zhuhr (Noon) Prayer claiming that the congregational Salah (Prayer) is performed in the
Masjid (mosque) early and that it is preferred that Zhuhr Prayer is delayed. Such people
thus pray Zhuhr Prayer alone at a later time, is their Salah valid? Similarly, some people
perform ^Isha" (Night) Prayer alone at a later time claiming that it is preferred to pray
Isha' Prayer during the last part of night; is such Salah valid? Provide us with your
beneficial answer please. May Allah reward you with the best.

A: It is impermissible for male Muslims to abandon performing congregational Salah and pray alone.
This is because congregational Salah is Wajib (obligatory) as the Prophet (peace be upon him) said:
Whoever hears the call (to Salah) and does not come to it, then there is no (acceptable) Salah for

him unless he has a valid excuse. Moreover, the Prophet (peace be upon him) thought to burn the

houses of those who would not go out to perform congregational Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19017

Q: Though we allocated the biggest place in the school where we work for offering Salah
(Prayer), this place does not have enough capacity for all students. Is it thus permissible
that we divide students into two large groups so that some of them pray in another
place such as the second floor? If so, do such students have to pray behind a different
Imam (the one who leads congregational Prayer) or are they to join the main
congregation bearing in mind that microphones are available? May Allah

(Part No. 6; Page No. 205)

grant you success! As-salamu ^alaykum warahmatullah wabarakatuh (May Allah's Peace,
Mercy, and Blessings be upon you!)

A: Students have to perform Salah in one congregation even when they are on different floors so
long as they can hear the Irnarn via the microphone. In other words, it is not permissible that the
students in question are divided into more than one congregation as they do not need to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chair

man

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Fatwa no. 21904

Q: I would like to tell Your Eminence that, in the Subscribers Services Department of the
Saudi Telecom building in Abha, there is a public Musalla (a place for Prayer) on the
middle floor that has Mus-hafs (copies of the Qur'an), a microphone and praying mats.
However, Salah (Prayer) is still offered in congregation in different sections of the same
building, under the pretext of pressure of work. We would like Your Eminence - and may
Allah bless you - to give us a Fatwa (legal opinion issued by a qualified Muslim scholar)
concerning the permissibility of performing more than one congregational Salah in the
same building. May Allah reward you with the best!

A: You must all perform the congregational Salah in the public Musalla located in the building. It is
not permissible for you to separate into different congregations without a necessity. This should only
be done if you have a lawful excuse not to go to the Masjid, because our Din (religion) encourages
unity and forbids disunion.

(Part No. 6; Page No. 206)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Salih Al-Fawzan

'AbduKAziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 13842

Q 5: When we train in the desert, we offer Salah (Prayer) in several congregations
where we can see one another; what is the ruling on this?

A: If it is possible to offer Salah in the training base in one congregation, it would be better and is
more rewarded. When it is not possible or it is difficult there is no harm in doing so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17597

Q 3: A company owner hires non-Muslims and Muslims, some of whom claim to he
Muslims, but they do not attend the congregational Salah (Prayer) for a long time. We
advised them many times, but they did not listen to our advice. They admit that the only
congregational Salah they offer is the Jumu'ah (Friday) Prayer. I hate such people, but
my elder brother says that they are qualified workers.

(Part No. 6; Page No. 207)

What should we do? Please advise. May Allah reward you.

A: A person who hires rnuslirn workers should urge thern to offer Salah, encourage thern to do this,
and give thern the chance to offer it.

It is impermissible for the employer to let them work for him while they insist on abandoning the
congregational Salah, as keeping silent on the issue indicates acceptance of their behavior, and thus,
he is considered their partner in sin and their helper in falsehood and Munkar (that which is
unacceptable or disapproved of by Islamic law and Muslims of sound intellect). Allah (Glorified and
Exalted be He) says, Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety);

but do not help one another in sin and transgression.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17844

Q 1: My father cannot perform Salah (prayer) well, therefore, I stand by his side to lead
him in Salah. He does exactly as I do, i.e. when I say Takbir, he says it too. I recite Surah
Al-Fatihah word by word and he repeats after me until the end of Salah, because he has
not memorized any Surah from the Qur'an. When I finish Salah, I make a new intention
and repeat my Salah inaudibly. I should mention here that I do not make the intention to
lead my father or to offer Salah with him,

(Part No. 6; Page No. 208)

but just to teach him. Is this permissible?

A: Teach your father Surah Al-Fatihah outside Salah and also the Dhikr (Remembrance of Allah) of
Ruku " (bowing), Sujud (prostration), sitting between the two prostrations, the first and the last
Tashahud then tell him to offer Salah in congregation in the Masjid (mosque) and he will learn how
to offer Salah In sha J a-Allah. Tell him that it is obligatory to offer Salah in congregation at the Masjid
because the Prophet (peace be upon him) stated: Whoever hears the call (Adhan) and he does not

come to it (the prayer), then there is no prayer for him except with an excuse. Related by Ibn Majah

and Al-Daraqutni. Ibn Hibban and Al-Hakim graded it as Sahih (authentic) according to the conditions
of Imam Muslim. Ibn "Abbas (may Allah be pleased with them both) was asked about the excuse
mentioned in this Hadith. He said: Fear or sickness. It is related in Sahih Muslim on the authority of
Abu Hurayrah (may Allah be pleased with him) that: A blind man came to the Prophet (peace be

upon him) and said : O Messenger of Allah! I have no one to guide me to the Masjid (mosque). He,
therefore, asked Allah's Messenger (peace be upon him) permission to offer prayer in his home. He
(the Prophet) inquired: Do you hear the call to prayer? He said: Yes. He (the Prophet) said: Respond
to it.) There are many Hadith regarding the obligation of men offering Salah in congregation in the

Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20633

Q: My children are married and they live in a building which I own. They do not offer Fajr
(Dawn) Prayer with the congregation at the Masjid (Mosque). They are employees and

(Part No. 6; Page No. 209)

they receive a salary. I advised them many times but they do not listen to me. Should I
throw them out of my house? Please, advise me. May Allah reward you with the best!

A: You should obligate your children to offer Salah. If they refuse, you have to send thern out of your
house, as they are able to depend on themselves. However, you should continue advising thern and
refer their affair to the Committee for the Propagation of Virtue and the Prevention of Vice (CPVPV)
so that they may help you. May Allah guide them!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 19283

Q 7: What is the ruling on a person who started offering one of the Five Obligatory Daily
Prayers alone and then the congregational Salah (Prayer) begins? Is it permissible for
them to offer Salah again in congregation to get the reward of congregational Salah?

A: If a person has already started Salah alone and then the congregational Salah begins, it is
desirable for thern to shift the intention to Nafilah (supererogatory) Prayer, say the Taslirn (salutation
of peace ending the Prayer), and then join the congregation and offer the obligatory Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 210)

Fatwa no. 17170

Q: I visited the Hashemite Kingdom of Jordan this year for the first time in my life. Praise
be to Allah (Exalted be He) who granted me success and helped me to work with some
Salafees (the followers of the way of the righteous predecessor). I noticed here, in
Jordan, some things regarding how the Salafees in particular offer Prayer, which I did
not see in Egypt. Among these matters which occupied my mind and prompted me to
write to Your Honor is the opinion of the knowledgeable Sheikh, Nasir Al-Din Al-Albany,
may Allah protect him and benefit the Muslim Ummah through him, that it is not
permissible to conduct a second congregational Salah after offering that particular
congregational Salah in the Masjid (mosque). In all the Masjids in Egypt, we usually
perform a second and third congregational prayer and no one objects, even in the Masjid
of the university. I hope that Your Honor will direct me to the correct opinion in this
regard.

A: Offering a second congregational Salah of one of the five obligatory daily Salahs has three cases:

The first case is offering a second congregational Salah before finishing the first one, which is not
permissible as this contradicts the Sunnah as well as the commandment that one should offer Salah
with the first congregation.

The second case is coming to the Masjid after missing the congregational Salah which was offered,
then a person joins one who missed the first congregation to offer Salah in a second congregation.
Abu Sa " id Al-Khudri (may Allah be pleased with him) said: that Allah's Messenger (peace be upon

him) saw

(Part No. 6; Page No. 211)

a man offering Salah alone so he (peace be upon him) asked: Is there any man who will give him
charity by offering Salah with him. Related by Abu Dawud. Al-Tirmidhi related a Hadith with a

similar meaning and said: This Hadith is Hasan (good Hadith). The narration of Al-Tirmidhi adds that
a man stood and offered Salah with him (the man).

The third case is not praying the first congregational Salah with the Imam in order to lead another
congregation of those who did not attend the first congregational Salah. Doing so is an innovation in
Islam, which was unknown in the early times and among its righteous predecessors. This act is
Bid "ah (innovation in religion) and not permitted or approved, as it involves a great deprivation
concerning the one who does not offer Salah in congregation. In fact, a Muslim is required to offer
Salah at its due time with the congregation in the Masjid. If he misses the congregation and there
are others like him, one of them is to lead the Salah as in the second case. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 212)

Fatwa no. 19021

Q: I work for a company that allocates one full hour - from 12:00 pm to 01:00 pm - for
performing Zhuhr (Noon) Prayer and having lunch. As the defined time for Iqamah (call to
start the Prayer) is 12:10 pm, some officials perform Salah (Prayer) before going to the
restaurant to have lunch but many of them have lunch before they pray. Those who
have their lunch first, miss the first congregational Salah and hold second and third
congregations.

My question is, what is the ruling on the first congregation? Is it the Wajibah (obligatory)
one or it is permissible to abandon it as long as a second congregation is held? Similarly,
what is the ruling on the second congregation? Do people who join it get the reward of
the congregational Salah? It may be worth mentioning that some officers justify their
abandonment of the first congregation by quoting the Hadith which states that no Salah
is to be performed when food is served, by mentioning that they pray with the second
congregation, and by saying that the concerned restaurant gets crowded after the first
congregation.

A: People who perform Salah in the Masjid mentioned above have to agree on one certain timing for
performing Zhuhr Prayer. This timing should suit everyone and achieve their general comfort and
ease. Doing so will enable everyone to attain merits of the congregational Salah, solve the current
problem, and end the dispute. It is worth mentioning that the more people who join the
congregation , the more blessed and pure the latter becomes. Proof for this is a Hadith in which the
Prophet (peace be upon him) said: A man's

(Part No. 6; Page No. 213)

Salah performed along with another is purer than his Salah performed alone, and his Salah with two
men is purer than his Salah with one, and the more the number is; the more pleasing it is to Allah
(may He be Exalted). (Related by Imam Ahmad in his Musnad (Hadith compilation) vol. 5 p. 145,

Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential themes) and Al-Nasa'y in
his Sunan chapter of Imamah (leading congregational Salah)).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14466

Q 1: Is it permissible for one who offered congregational Salah to join another
congregation? In other words, establishing another congregation led by another
worshipper and in the same Masjid?

A: Whoever comes to a Masjid and finds that people have finished their Salah with their regular
I maim or another Imam, can perform it in congregation with those who were also late, or along with
one who performed Salah in the first congregation. Thus, this Salah will be a Nafilah
(supererogatory) for the person who already joined the Imam in the first congregation, and the
obligatory Salah for the one who missed it. This is in accordance with what was reported by Abu
Dawud, Al-Tirmidhi and others that the Messenger of Allah (peace be upon him) said concerning the
man who missed offering Salah in congregation: Is there any man who can do good to this (man)

and perform Salah along with him!>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 214)

The first question of Fatwa no. 16593

Q 1: What is the Islamic ruling concerning two congregational Salah (Prayers) being
offered simultaneously in the Masjid (Mosque)?

A: It is not permissible to form multiple congregations for the same Salah in the same Masjid, except
for those who miss the congregational Salah with the Imam. In this case they are excused and may
form another congregation. The basic rule in this regard which is adopted by Muslims in all countries
is that Muslims should offer five obligatory daily Salah in congregation in one Masjid led by one
Imam. Whoever misses the congregational Salah may establish a congregation led by one of them as
their Imam. As for the Salah they offered earlier, it is valid and need not be repeated; however, they
must repent from this act.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20242

Q 3: Is it permissible for two congregations of the same Salah (Prayer) to be offered in
the same Masjid (Mosque), i.e., one after another? As-salamu ^alaykum warahmatullah
v/abarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: It is not permissible to establish a second congregational Salah before the first one has been
concluded. Once the first one

(Part No. 6; Page No. 215)

is over, there is no harm for latecomers who missed the first congregational Salah to establish a
second congregational Salah in the Masjid, and that is according to the most preponderant opinion of
scholars. However, it is impermissible to take this as a habit, as some worshippers do by delaying
Salah from its due time out of heedlessness and laziness, constantly offering second congregations
unnecessarily. If it should become known about certain people that they constantly delay the Salah,
they should be referred to the official authority and punished as a means of blocking any way leading
to dissension.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18856

Q 2: Sometimes, after the Imam leads people in one of the Five Obligatory Daily Prayers,
the latecomers choose one of them to lead their prayer while the first Imam is still sitting
in the Mihrab. What is the ruling on this matter?

A: It is permissible for the latecomers to perform congregational Prayer in the Masjid (Mosque)
when they miss Salah with the Imam. The Prophet (peace be upon him) said, "Is there any man

who may do good to this (latecomer) and pray with him, i.e. to get the reward of Congregational
Salah?") Related by Ahmad and Abu Dawud.

(Part No. 6; Page No. 216)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16369

Q 2: A man was offering Sunnah (supererogatory) Salah and the Iqamah (call to start
the Prayer) for the obligatory Salah was given while performing the second Ruku*
(bowing). Should he have interrupted Salah or completed it? And if he had interrupted
his Salah, would he have been rewarded for it or not?

A: If the Iqarnah for the obligatory Salah is announced while one is offering the last Ruku " or Sujud
(prostration), one should complete it and then join the congregational Salah, and there is no need to
interrupt it, as Allah (Exalted be He) says: and render not vain your deeds. However, if Iqarnah is

announced while one is at the beginning of the Sunnah (supererogatory) Prayer or in the second
Rak "ah before offering Ruku ", then one should stop, as the Prophet (peace be upon hirn) said:
When the prayer commences, then there is no prayer (valid), except the obligatory prayer. Related

by Muslim. The minimum limit of Salah is one Rak "ah (unit of Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdu

1- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18513

Q 1: If the Iqamah (call to start the Prayer) for the obligatory Salah (Prayer) is given
while a worshipper is in the first Rak^ah of Tahiyyat-ul-Masjid (two-unit-Prayer to greet
the mosque),

(Part No. 6; Page No. 217)

should the person end the Salah with or without giving Taslim?

A: There are many details related to this issue. If the Iqarnah for the obligatory Salah is pronounced
while the worshipper is still in the first Rak "ah of Sunnah (supererogatory) or in the middle of it, it
should be ended without offering Taslim according to the most preponderant opinion of scholars. The
Prophet (peace be upon him) said, When the prayer commences, then there is no prayer (valid)

except the obligatory prayer. Compiled by Muslim in his Sahih. However, if the Iqamah is called

while the worshipper is performing Ruku " (bowing) of the last Rak "ah or after that, then it is
preferable to complete the Salah. This will not take much time, and will not cause him to miss joining
the congregational Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The fourth question of Fatwa no. 16053

Q: Most worshippers are of the opinion that if one joins the congregational Salah
(Prayer) while worshippers are bowing, it is regarded as a complete Rak^ah, while others
say that if one does not recite Al-Fatihah (opening Surah) in each Rak^ah, then the Salah
is invalid.

A: Whoever joins the congregation while the Irnarn is performing Ruku " and bows with hirn^ then
they have caught that Rak "ah. Reciting Al-Fatihah is waived for thern because the time for its
recitation while standing has passed. This is supported with the Hadith narrated on the authority of C

Abu Bakra Al-Thaqafi (may Allah be pleased with him) that he reached the Prophet (peace be upon
him) in the Mas j id while he was bowing in prayer and he too bowed before joining the row. He
mentioned what he had done

(Part No. 6; Page No. 218)

to the Prophet and he (peace be upon him) said: May Allah increase your love for the good, but do
not repeat it again (bowing in that manner). Related by Al-Bukhari and Abu Dawud. The Prophet

(peace be upon him) did not order him to repeat Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz Al Al-
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Salih Al-
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"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16765

Q: if one joins Salah (Prayer) while the imam is performing Ruku 1 (Bowing), is this
regarded as Rak'ah (unit of prayer) for him? If so, what is the ruling on Takbirat-ul-Ihram
(saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer) and recitation of
Al-Fatihah (opening Surah) which are two pillars of Salah? Will they be waived for him?

A: Whoever joins (the Salah during) Ruku" (bowing) should say Takbirat-ul-Ihrarn while still standing
then bow with the Irnarn. It is Mustahab (desirable) for him in this case to say Takbir for Ruku', and if
he bows before the Irnarn rises, then he has caught the Rak'ah and the recitation of Surah Al-
Fatihah is waived for hirn. When Abu Bakarah entered the Masjid and found the Prophet (peace be
upon hirn) in the bowing position, he bowed with hirn before reaching the row and he did not order
hirn to make up for it. This indicates that he had caught the Rak "ah and the recitation of Surah Al-
Fatihah was waived for hirn.

May Allah grant us success! May peace and blessings be upon our Prophet Muharn mad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 219)

The third question of Fatwa no. 19296

Q 3: You mentioned in your hook: "Tuhfat Al-Ikhwan i.e.. The Brothers Gift" third line P.
99, Whoever enters the Masjid (Mosque) and the Imam is performing RukiT (bowing)
should how with him. The Rak ah (unit of prayer) will count for him, and the recitation of
Surah Al-Fatihah is waived for him. Will Takhirat-ul-Ihram (saying: "Allahu Akhar [Allah is
the Greatest]" upon starting Prayer) be waived as Takbirat-ul-Ruku x will suffice? Or
should one pronounce Takbirat-ul-Ruku^ then bow?

A: It is obligatory upon whoever enters the Masjid (Mosque) while the Irnarn is performing Ruku "
(bowing) to pronounce Takbirat-ul-Ihrarn while in the standing position. This Takbirah is one of the
pillars of Salah, then he should pronounce Takbirat-ul-Ruku' which is an act of Sunnah in this
position; however there is no harm if one omits it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 19326

Q 2: Attached to this letter is a copy of a Juristic treatise wherein the writer declares it
permissible to perform Ruku x (bowing) before reaching the row. Moreover, he claims
that this is in accordance with the Sunnah and cites some Athar (narrations from the
Companions). He explained the prohibition indicated in the Hadith of Abu Bakrah (may
Allah be pleased with him): May Allah increase your love for the good. But do not repeat it again

(bowing in that manner.) as walking quickly to reach the row. I hope that Your Honor (may

Allah save you) will look into this treatise and

(Part No. 6; Page No. 220)

explain the preponderant opinion regarding the prohibition indicated in the Hadith.

A: Performing Ruku " (bowing) before reaching the row then walking in that position to join it
contradicts the Sunnah and is forbidden, as reported in the Sahih (authentic) Hadith which is related
by Al-Bukhari in his Sahih, the Book of Adhan (call to Prayer), the Chapter entitled "Bowing before
reaching the row". It is authentically related on the authority of Abu Bakrah (may Allah be pleased

with him) that he joined the Prophet while in the bowing position, so he bowed before reaching the
row, and after the Salah was over the Prophet (peace be upon him) said, May Allah increase your
love for the good, but do not repeat it again (bowing in that way.) This Hadith bears the proof that it

is prohibited for one to do this, as expressed by the statement, "but do not repeat it again " Al-Hafizh
ibn Ha jar (may Allah have mercy on him) discussed this in Fath-ul-Bari Sharh Sahih Al-Bukhari: This
means that you should not repeat what you did by walking quickly then performing Ruku" before
reaching the row, and then walking in that position until joining the row" End Quote.

As for the Athar (narrations from the Companions) cited by the compiler of this treatise, some of
them are Da "if (weak) and others are Shadh (narrated by a trustworthy narrator, not in line with the
narration of other trustworthy narrators in terms of wording, chain of narrators, or both) as they
contradict the Hadith of Abu Bakrah which is related in Sahih Al-Bukhari; not to mention that they
come in contradiction with other Athar. The relied upon evidence here is what is authentically
reported from the Prophet (peace be upon him). Moreover, the compiler of this treatise is not known
to be of the knowledgeable scholars, and you should give more care with regards to reading the
books of the trustworthy scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 221)

The first question of Fatwa no. 17661

Q 1: I heard some sheikhs giving the Fatwa that reciting Surah Al-Fatihah is necessary
for the Rak^ah (unit of prayer) to count, while other sheikhs said that it is counted if one
joins the Imam while performing Ruku 1 (bowing). What is the most preponderant opinion
in this regard, supported by evidences and scholars' opinions? May Allah reward you
with the best!

A: catching the Rak'ah is counted when joining Ruku' with the Imam, based upon the Hadith of Abu
Bakrah (may Allah be pleased with him) that the Prophet (peace be upon him) told him when he
bowed before reaching the row : May Allah increase your love for the good. But do not repeat it

again (bowing in that manner.) And the Prophet (peace be upon him) did not order him to make up

for the Rak "ah in which he did not recite Surah Al-Fatihah, and upon the generality of the Prophet's
statement: Whoever attends one rak "ah (in congregation) is considered to have attended the entire

prayer (in congregation). Compiled by Muslim in his Sahih. Therefore, whoever joins the Imam

while offering Ruku ", then he has caught the Rak "ah. But if there was enough time for the Ma 'mum
(a person being led by an Imam in Prayer) to recite Surah Al-Fatihah, then he is obliged to do so, for
the generality of the Prophet's statement: The prayer of whomever does not recite Surat Al-Fatihah

is invalid He (peace be upon him) further said: "Do you recite behind your Imam?" We said, "Yes,

we do. " He said, "Do not do that except in Surah Al-Fatihah; for there is no Salah for the one who
does not recite it. Compiled by Imam Ahmad and others with a Sahih (authentic) Sanad (chain of

narrators). The prophet (peace be upon him) was referring to the Jahri Salah (Prayer recited
audibly).

As for the Sirri Salah (Prayer with inaudible recitation), it is permissible for one to recite along with
Surah Al-Fatihah whatever Surahs one has memorized in the first and second Rak "ahs.

(Part No. 6; Page No. 222)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16825

Q 2: I entered the Masjid (Mosque) while the Imam was performing Ruku* (bowing), and I
pronounced Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon
starting Prayer). But after doing so, the Imam stood erect before I pronounced takbir
for Ruku 1 . Did I complete the Rak*ah (unit of prayer) or should I have repeated it after
the Imam pronounced Taslim (salutation of peace ending the Prayer)?

A: If you did not offer Ruku " before the Irnarn stood, then you did not catch the Rak "ah; because the
Rak "ah is not only counted by pronouncing Takbirat-ul-Ihrarn, but also by bowing before the Irnarn
stands from Ruku ".

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18912

Q 3: If i caught up with the imam in the last Tashahhud (a recitation in the sitting position
in the second/ last unit of Prayer), should i join the congregational Salah or stay until he
pronounces Taslim (salutation of peace ending the Prayer) and look for another
congregation? If I join the congregational Salah, what is the ruling in this regard?

A: It is preferable to join the first congregation even if the Irnarn is sitting

(Part No. 6; Page No. 223)

for the last Tashahud, unless you strongly think that a second congregation will be established after
the first one is concluded, then there is no harm in waiting for it. Furthermore, if you joined the first
congregation after the Imam raised his head from the lastRuku" and you heard that another
congregation will be established after the current one, it is permissible for you to intend this Salah as
Nafilah (supererogatory) Salah after which you join the second congregation.

However, if you caught up with a Rak "ah (or more) in the first congregation, it is impermissible on
your part to divert your intention so as to offer Salah with the second congregation, because the first
congregational Salah is preferable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17900

Q 3: What is the degree of authenticity concerning such sayings: If a person enters the
Masjid (Mosque), and found the congregation performing the last Tashahhud (a
recitation in the sitting position in the second / last unit of Prayer), he should join them
and should not wait until a second congregation is established, for the sake of attaining
the reward of offering Salah with a large number of people?

A: Whoever enters the Masjid to find the congregation offering Salah, he should join thern in any
part of Salah, for the Prophet (peace be upon hirn) said: When the Iqarnah (call to start the Prayer)

has been pronounced for the Prayer, go walking to it in tranquility and dignity and do not make haste,
and pray what you are in time for, and complete what you have missed. It is also narrated from the

Prophet (peace be upon him) that he said: If any of you entered the Masjid to offer Salah,

(Part No. 6; Page No. 224)

he should follow the Imam. Related by Al-Tirmidhy.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 16053

Q 6: If I enter the Masjid (Mosque) and find the congregation offering the last Tashahhud
(a recitation in the sitting position in the second / last unit of Prayer), should I join them
and after the Imam offers Taslim (salutation of peace ending the Prayer) complete Salah
(Prayer), or should I wait until he offers Taslim then offer Salah alone? What is the best
way?

A: Whoever enters the Masjid (Mosque) while the Irnarn is offering the last Tashahhud, he should
join him until the Salah is concluded. This is in accordance with the Hadith reported from the Prophet
(peace be upon him) that he said, ("Whoever enters the Masjid while the congregation Salah is being
offered, he should follow the Imam in what he does"). Related by Al-Tirimidhy. It is also reported in
the authentically agreed upon Hadith that the Prophet (peace be upon him) said. When you come to

prayer, go with tranquility, and pray what you are in time for, and complete (what you have
missed).) Therefore, if a person enters the Masjid while the Imam is offering Tashahud, then he

should do the same and after the Imam ends Salah, he should stand and offer the missed Rak "ahs
(units of Prayer).

(Part No. 6; Page No. 225)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18056

Q 3: If a person joins Salah (prayer) after the Imam has finished bowing or at the
prostration of the last Rak^ah (unit of Prayer) or in the last Tashahhud (a recitation in
the sitting position in the last unit of Prayer), should he wait for others to come and pray
with them or join the Imam even if the congregational prayer is missed?

A: A latecomer realizes the reward of congregational Salah (prayer) when he catches up with one
Rak'ah (unit of prayer) with the Irnarn. The Prophet (peace be upon him) said. Whoever catches one

rak'ah (in congregation) will be considered to have caught the whole prayer. Related by Muslim in

his Sahih. A full rak'ah (unit of prayer) is realized when a person catches up with Ruku" (bowing).
However, when a Muslim arrives after the last bowing, it is better to join Salah with the Imam. The
Prophet (peace be upon him) said. When you come to prayer, go with tranquility and pray what you

catch up with, and complete what you miss. This Hadith is applied to joining Salah before and after

the final Ruku \

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 226)

The second question of Fatwa no. 16327

Q 2: If i say the Takhir (saying: "Allahu Akhar [Allah is the Greatest]") and join the
congregational Salah (Prayer) during the final Tashahud (a recitation in the sitting
position in the last unit of Prayer), should I complete what I missed or should I say the
Taslim (salutation of peace ending the Prayer) with the Imam (the one who leads
congregational Prayer) and offer the whole Salah again?

A: If you say the Takbir before the Irnarn says the Taslim, you should make up for what you missed
after the Imam says the Taslim. This is because the Prophet (peace be upon him) said: (...and

complete what you have missed. >

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 17068

Q : If i join the congregational Salah (Prayer) at the final Tashahhud (a recitation in the
sitting position in the last unit of Prayer ), should i say the Taslim (salutation of peace
ending the Prayer) with the imam (the one who leads the congregational Prayer), since I
have not caught up with even one Rak^ah (unit of Prayer), then say Takbirat-ul-Ihram
(saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer) and start the Salah,
or should I stand up and complete the missed Rak ahs? If I should stand up to complete
what I have missed, should I say Takbir (saying: "Allahu Akbar [Allah is the Greatest]")
or not?

A: If you join the Imam during any part of the Salah, even at the final Tashahhud, and before the
Imam says the Taslirn, you should not say the Taslim with the Imam. Rather, you should stand up
saying Takbir to continue what you have missed. This is because of the general meaning of the
following Hadith in which the Prophet (peace be upon him) said: Pray what you catch, and complete

what you have missed.) (Related by the Six Hadith Compilers except Al-Tirmidhy). In another

narration by

(Part No. 6; Page No. 227)

Al-Nasa'iy and Ahmad, the Prophet (peace be upon him) said, "...so make up for what you have
missed."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15502

Q: I entered the Masjid (mosque) to offer Salah (Prayer), but I found that the Imam (the
one who leads congregational Prayer) was reciting the final Tashahhud (a recitation in
the sitting position in the second/ last unit of Prayer). Do I have to pronounce Takbir
(saying: "Allahu Akbar [Allah is the Greatest]") once or twice? Please advise. May Allah
reward you.

A: If a Ma J mum (a person being led by an Imam in Prayer) joins congregational Salah while the
Imam is reciting the final Tashahhud, he should pronounce Takbirat-ul-Ihrarn (saying: "Allahu Akbar
[Allah is the Greatest]" upon starting Prayer) once while standing. However, it is better to pronounce
a second Takbir before sitting for the final Tashahhud.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 14735

Q 4: If I caught up with the Imam in the last Rak'ah of 1sha J (Night) Prayer, should I offer
two Rak l ahs then sit to recite Tashahhud (a recitation in the sitting position in the
second) then offer one more Rak'ah (unit of Prayer)? Should I recite the Fatihah only or
recite a Surah along with the remaining Rak'ahs?

A: If you caught up with the Imam in a four-Rak'ah Salah (Prayer consisting of four units) such 'Isha J
Prayer, you have to offer one Rak'ah in which you recite the Faithah and a Surah then sit to recite
Tashahhud, then stand up

(Part No. 6; Page No. 228)

and offer two Rak'ahs and recite the Fatihah in therm, then sit to recite Tashahhud and offer Taslirn
(salutation of peace ending the Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16647

Q 2: I joined the last Ruku 1 (bowing) in the final Rak l ah (unit of Prayer) of the Maghrib
(Sunset) Prayer, and I recited the final Tashahhud (a recitation in the sitting position in
the second/ last unit of Prayer) with the Imam (the one who leads congregational
Prayer). I then became confused whether I should recite Tashahhud after one or two
Rak l ahs. What should I have done?

A: if a person arrives at the final Rak'ah of the Maghrib Prayer , he should join the Irnarn in it, and
when the Irnarn pronounces Taslirn (salutation of peace ending the Prayer), he should stand to offer
another Rak'ah; sit to recite the first Tashahhud; stand to offer the third Rak'ah; sit to recite the final
Tashahhud and then pronounce Taslirn.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 14880

Q 1: A latecomer, who missed two Rak^ahs and wanted to join the congregational Salah
(Prayer), hurried to catch up with the Imam

(Part No. 6; Page No. 229)

and stood in the last row. Is this the best way to join the Salah?

A: If a person who misses part of the Salah enters the Mas j id (rnosque) and wants to catch up with
the I mam, he should walk in tranquility and dignity until he reaches the row. He should then join the
row and say Takbirat-ul-Ihrarn (saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer).
Al-Bukhari and Muslim narrated on the authority of Abu Hurayrah (may Allah be pleased with him)
who said, I heard the Prophet (peace be upon him) saying. When the Iqamah (call to start the

Prayer) has been pronounced for prayer, do not go running to it, but go walking in tranquility and
pray what you catch up with, and complete what you have missed.)

Furthermore, Abu Bakrah once joined the Prophet (peace be upon him) while in the bowing position,
so he bowed before reaching the row to catch Ruku'. After the Salah was over, he mentioned this act
to the Prophet (peace be upon him) who said, May Allah increase your love for good but do not

repeat it again (bowing in that way.) (Related by Al-Bukhari)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18799

Q 3: A man joined the congregational Salah (Prayer) of Maghrib (Sunset) during the last
Rak'ah (unit of Prayer); how should he complete his Salah after the Imam offers Taslim
(salutation of peace ending the Prayer)? Should he recite audibly or inaudibly?

A: The worshipper who joins the congregational Salah of Maghrib during the last Rak'ah,

(Part No. 6; Page No. 230)

should stand, after the Irnarn offers Taslim, and perform one Rak'ah in which he should recite
audibly, then sit for Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer),
which is considered the first Tashahhud for him because the one in which he joins the Irnarn is
performed by way of following the Imam (the one who leads congregational Prayer). The concerned
person should then offer the third Rak'ah in which he should recite A l-Fatihah inaudibly. The
foregoing is based on the more correct of the two opinions maintained by the scholars, which holds
that the parts of Salah that a latecomer catches up with the Imam are considered the beginning of
his Salah, whereas the parts which he completes after the Taslim of the Imam are the last of his
Salah. Afterwards, the person in question should sit for the last Tashahhud and then offer Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatv/a no. 16817

Q 2: It is common in our country that a person who misses two Rak x ahs of ^Isha" ([Might)
Prayer should, after the Imam's Taslim (salutation of peace ending the Prayer ), make up
for them openly; namely, he recites Al-Fatihah and the Surah after it loudly. Is this act
valid?

A: The most sound view is that what a latecomer to Salah catches up with the Irnarn is considered
the first part of his Salah and what he makes up for after the Imam's Taslim is the last part. The
Prophet (peace be upon him) said, ...pray what you catch up with (Imam) and complete what you

miss. ) Another narration reads, ".. .pray what you catch up with (Imam) and complete what you

miss." For making up for the missed parts implies the completion of these parts. Allah

(Part No. 6; Page No. 231)

(Glorified be He) says. So when you have accomplished your Manasik It means that Muslims are to

complete the rituals. In other words, the verbs yaqdi, i.e. to make up for, and yutim, i.e. to complete
or accomplish, convey the same meaning. Consequently, a person, who misses the first two Rak "ahs
of "Isha 1 Prayer, does not have to recite the Surahs loudly when he makes up for the missed
Rak "ahs. As mentioned before, these Rak "ahs are considered the last part of Salah and what he
caught up with the Imam is the first part,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18664

Q: Two men joined the congregational Salah (Prayer) of Maghrib (Sunset) during the first
Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer ), then
they performed with the congregation the third Rak l ah (unit of Prayer) and recited the
last Tashahhud. After the congregational Salah had ended, both of them offered the two
missed Rak'ahs (units of Prayer), but one made a Tashahhud in between and the other
did not. They disagreed after the Salah as each one claimed that he was right. Could you
please clarify the matter? Moreover, if one of them was wrong; does this mean that his
Salah was invalid and that he has to make up for it?

A: Anyone who joins the Imam (the one who leads congregational Prayer) in the last two Rak'ahs
(units of Prayer) of a four-Rak'ah Salah (Prayer consisting of four units) should regard thern the first
of his Salah.

(Part No. 6; Page No. 232)

After the Irnarn offers Taslirn (salutation of peace ending the Prayer), he should stand to make up for
the missed Rak'ahs and regard them as the second half of his Salah. Afterwards, he should sit for
the last Tashahhud (a recitation in the sitting position in the last unit of Prayer) then offer Taslim.
This is based on the Hadith in which the Prophet (peace be upon him) said: ('When the Iqamah (call

to start the Prayer) has been pronounced, go walking in tranquility, and pray what you are in time
for, and complete what you have missed. " The last Tashahhud performed by the Imam is thus

considered the first Tashahhud for the latecomers in question. On the other hand, whoever joins
congregational Salah of Maghrib during the lastRak'ah, should pray one Rak'ah after the Taslim of
the Imam, then should sit for the first Tashahhud. Afterwards, he should pray the third Rak'ah, then
sit for the last Tashahhud and make Taslim. However, the person mentioned in the question who did
not sit for Tashahhud in the first of the two missed Rak'ahs is not required to make up for it, because
he was ignorant of the relevant Shar'y (Islamic legal) ruling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 21672

Q 5: Should the person who catches up with the Imam in the last Rak l ah (unit of Prayer)
of Maghrib (Sunset) Prayer offer the two missed Rak l ahs together or separate between
them by sitting and reciting Tashahhud (a recitation in the sitting position in the second/
last unit of Prayer)? Should the person who catches up with the Imam in the last Rak'ah
of a four-Rak l ah Salah (Prayer consisting of four units) such as Zhuhr (Noon) Prayer,
l Asr (Afternoon) Prayer, or l Isha' (Night) Prayer offer the missed Rak'ah first then sit
for reciting Tashahud before offering the other two Rak'ahs or he should offer the two
Rak l ahs first then sit for reciting Tashahud before offering the one remaining Rak l ah?

(Part No. 6; Page No. 233)

We would like also to get your advice because this issue causes great controversy
among people.

A: Anyone who catches up with the Imam in the last Rak'ah of Maghrib (Sunset) Prayer has to sit to
recite the first Tashahud after making up for the second missed Rak'ah, then sit to recite the last
Tashahud after making up for the third Rak'ah.

Anyone who catches up with the Imam in the last Rak'ah of a four-Rak'ah Salah (Prayer consisting of
four units) has to sit to recite the first Tashahud after making up for the second Rak'ah, then sit for
the last Tashahud after making up for the last two Rak'ahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15898

Q 1: I went to the Masjid (mosque) to offer Zhuhr (Noon) Prayer but when I entered, I
found that the congregational prayer had ended. What is preferable; to offer the
supererogatory prayer first then the obligatory Prayer, or to offer the obligatory Prayer
first then make up for the supererogatory prayer? Please, advise me in this regard. May
Allah reward you!

A: If you enter the Masjid and find that Zhuhr (Noon) Prayer was offered, you should offer the four
Rak'ah supererogatory prayer that is offered before Zhuhr Prayer, concluding every two Rak "ahs with
Taslitn (salutation of peace ending the prayer). This is reported in the Hadith narrated by "Aishah
(may Allah be pleased with her) in this regard and recorded in Sahih Al-Bukhari. Then, if you find
someone who has also missed the prayer, you should offer the prayer with him as a congregation,
otherwise offer it individually. As for Iqamah (call to start prayer),

(Part No. 6; Page No. 234)

it is recommended to pronounce it when you wish to perform Salah individually, or with another
person. After offering the obligatory prayer you are required to offer the two supererogatory Rak'ahs
that are performed after Zhuhr (Noon) Prayer. If you offer four Rak "ahs as a supererogatory prayer
after Zhuhr, it is better. Moreover, if you enter the Masjid while worshippers are praying in
congregation, you must join them and offer the supererogatory prayer that is performed before and
after Zhuhr (Noon) Prayer after concluding the prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The tenth question of Fatwa no. 18612

Q 10: A man conies late to Salah (Prayer) and finds no one to stand with him in the
second row, should he draw someone back from the first row or offer Salah individually?
is it permissible to offer Salah in front of the imam when the Masjid (mosque) as well as
its courtyard are full?

A: Firstly: if a person who offers Salah finds the row complete, he should wait for another person to
stand beside hirn in the new row, and he has no right to draw someone back. If he can join the row
or perform Salah to the right side of the Imam, he may do so.

Secondly: It is a Sunnah that a Ma 'mum (a person being led by an Imam in Prayer) stand behind or
to the right or left of the Imam when needed. If they offer Salah in front of him, their Salah will be
invalid. The Prophet (peace be upon him) said: The Imam is appointed only to be followed.) It is

reported from the Prophet (peace be upon him) that he used to lead people in Salah and people
offered Salah behind him. The Prophet (peace be upon him) said: offer Salah as you have seen me

praying.)

(Part No. 6; Page No. 235)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 13961

Q 1: Is it permissible for ma 'mums (persons being led by an Imam in Prayer) to utter
Taslim (salutation of peace ending the Prayer) loudly after the Imam? If not, please cite
the evidence in support of this issue along with its source.

A: It is impermissible for the Ma'rmuims to raise their voices when reciting Takbir (Allahu Akbar [Allah
is the Greatest]) when moving from one Rukn (Pillar) to another during Salah. Similarly, they should
not do so when uttering Taslim together. Instead, they should recite Takbir and Taslim inaudibly
following in the Salafs (righteous predecessors) footsteps. Evidently, Takbir during Salah is a type of
"Ibadah (worship) and "Ibadah is definitely Tawqifiy (bound by a religious text and not amenable to
personal opinion). Thus, adding anything to it is an innovation. The Prophet (peace be upon him)
warned against it stating, Whoever introduces something into this affair of ours that is not of it, it is

to be rejected.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20598

Q 2: A man offered the Fajr (Dawn) Prayer in congregation. After Salah (Prayer), he saw
a man offering Salah alone. Is it permissible for him to offer Salah

(Part No. 6; Page No. 236)

with that man out of charity after he has offered the Fajr Prayer?

A: It is permissible for a person who has offered the Fajr Prayer in congregation and then sees a
man who missed the congregation to offer Salah with him so that the latter may earn the reward of
congregational Salah, and it is considered a Nafilah (supererogatory prayer) for the former, even if it
is offered at a time when it is not permissible to offer supererogatory Salah. This is because it is a
Salah offered for a reason. The more correct of the two opinions of scholars is that it is permissible
during the times when supererogatory Salah is prohibited, based on the general meaning of the
Hadith of the Prophet (peace be upon him), u If you both already offered Salah at your places and

then you came to a Masjid (mosque) where congregational Salah is held, pray with them too, for it
will be a Nafilah for you." (Related by Imam Ahmad and Ahl-ul-Sunan [Abu Dawud, Al-Tirmidhy, Al-

Nasa J y and Ibn Majah]) The Prophet (peace be upon him) also told a man who entered the Masjid
after the end of Salah, u Is there any man who may do charity to this (man) and offer Salah with

him?" (Related by Abu Dawud)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 14869

Q 2: If I enter a Masjid (mosque) and find two people offering congregational Salah
(Prayer), am I permitted to pull the Ma 'mum (a person being led by an Imam in Prayer)
to offer Salah beside me, or should I just direct the attention of the Imam (the one who
leads congregational Prayer) to step forward? If there is no place for the Imam to step
forward, am I permitted to pull the Ma'mum to stand beside me? Please advise, may Allah
reward you with the best!

A: It is permissible for you to pull the Ma'rnurn to stand beside you behind the Irnarn. Another option
is that the Irnarn can step forward so that you stand beside the Ma'rnurn.

Permanent Committee for Scholarly Research and Ifta'

Member

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"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 237)

Q 3: If one enters the masjid (mosque) while the congregation is in prostration, must one
recite Takbir (saying: "Allahu Akbar [Allah is the Greatest]) once and sit with Ma'mums
(persons being led by an Imam in Prayer), or recite it twice, i.e. once for starting Salah
and another for prostration, and sit with them? May Allah help Muslim scholars to do
every good!

A: If one enters the masjid while the Irnarn is prostrating, one must recite, while standing, Takbirat-
ul-Ihrarn (saying: "Allahu Akbar [Allah is the Greatest]" upon starting Prayer), recite Takbir of
prostration, and then sit with Ma'mums. After the Imam's Taslirn, the latecomer should complete the
Rak "ah missed, as the Rak "ah is valid only when joining the Imam during Ruku' (bowing) not sujud,
i.e. prostration.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14565

Q: We are working at the Balgorshy Passport Department, and we are located near a
Masjid (mosque) which consists of two floors. There is a door in the place of our
Department which we use to enter to the second floor of the Masjid. We offer Salah
(Prayer) behind the Imam while being in the second floor of the Masjid although the first
floor is so wide that there will be only one or two rows with the Imam on the first floor,
and we form one or two rows on the second floor. We can see the Imam and those who
offer Salah behind him from the gallery of the second floor of the Masjid.

Our question is: Is Salah in such a case valid or are we required to

(Part No. 6; Page No. 238)

go down to the first floor in order to join the congregational Salah behind the Imam and
complete the rows? Answer us, may Allah reward you with the best!

A: You should go down to the first floor to complete the rows and abide by the command of Allah's
Messenger (peace be upon him), as related in the Hadith in which he (peace be upon him) said:
Complete the rows, for I see you from behind my back. Moreover, it was authentically reported on

the authority of Anas (may Allah be pleased with him) that Allah's Messenger (peace be upon him)
said : Straighten your rows as the straightening of rows is an essential (matter) for performing (a

perfect and correct) prayer. >

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 15297

Q: If I am standing in the first row in a large Masjid (mosque) in which
(Part No. 6; Page No. 239)

there are about twenty rows of people offering Salah (Prayer) and it happens that I
remember not being in a state of Wudu 1 (ablution), which definitely invalidates my Salah,
what should I do in this case? Should I stop offering Salah and pass between all these
rows, bearing in mind that the Masjid has no doors except in the northern side at the
end of it?

A: If the reality is as you have mentioned and it is difficult for you to leave your place before the
Itnarn (the one who leads congregational Prayer) says the Taslirn (salutation of peace ending the
Prayer), there is no harm if you remain in your place without following the Imam until the latter says
the Taslim. When he finishes, you can then go for Wudu' and repeat your Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16904

Q 1: An Imam led people in Salah and after the end of Salah another group came to offer
Salah. There was someone from the first group who was still offering Supererogatory
Salah. When he finished Salah, he crossed through the second congregation; is this
correct?

A: if people need to leave the Masjid (mosque) while other people are offering Salah, there is no
harm in exiting from the middle of the row which blocks the way if there is no other path. If a person
finds a path to the right or the left, he should exit from there in order not to disturb those who are
offering Salah.

(Part No. 6; Page No. 240)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21567

Q: I am a teacher in one of the institutes for teaching the memorization of the Noble
Qui* 'an and a teacher at Al-Uthmaniyah Masjid, in Uhud District, Al-Madinah Al-
Munawwarah. There are two sessions for Qur'an memorization in this Masjid; one inside
the Masjid and the other on the roof. My question is:

Is it permissible for the students attending the session on the roof to perform Salah on
the roof following the Imam who leads the congregation inside the masjid? [Mote that the
students are completely separated from the Imam and the congregation and cannot see
the Imam or the congregation. Moreover, there is enough room for them inside the
Masjid where they can perform Salah. I asked the Imam to advise the teacher to allow
the students to perform Salah inside the Masjid. However, he argued that the students
are still children and they disturb people inside the Masjid while running up and down
stairs. However, it is evident that some of them are pubescent.

As such, should we advise him to discipline the students and have them perform Salah
inside the Masjid, or should he keep the younger ones on the roof and send those that
have reached puberty

(Part No. 6; Page No. 241)

to join Salah in the Masjid? Should he have them pray inside the Masjid to be a good
example encouraging them to perform Salah in the Masjid? Please, enlighten us. May
Allah reward you!

A: Whoever attends the Masjid must join the congregational Salah behind the Irnarn filling the rows
in succession and leaving no space. The reason you mentioned in the question is not a legal excuse
for performing Salah on the Masjid roof. Rather , they should be disciplined and educated about the
etiquette of being in the Masjid. Monitoring them until they do it well is strongly required.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18426

Q 2: I own a farm which is three kilometers away from town. Sometimes, I have to stay
on the farm until after the Adhan (call to Prayer) and, thus, offer Salah (Prayer) at the
farm. At other times when I am on my way home, I find the Masjid (mosque) of the town
still announcing the Iqamah (call to start the Prayer). Will the Salah I offered on the farm
be valid in this case or should I enter the Masjid and repeat the Salah in congregation
since I caught up to it on my way? It is worth mentioning that the Imam (the one who
leads congregational Prayer) sometimes comes late to the Masjid and

(Part No. 6; Page No. 242)

the Iqamah is announced by another person after waiting for the Imam's arrival.

A: If you have already offered Salah on your farm or on your way home and then you arrived at your
town and found the people still offering Salah, you should not repeat the Salah unless you enter the
Masjid while the Salah is being established. In this case, you should join the congregation and it will
be a Nafilah (supererogatory) for you. This is because the Prophet (peace be upon him) ordered a
person who offered Salah on his way and then entered the Masjid while the Salah was being
established, to join the congregation and that it would be a Nafilah for him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 19446

Q 9: if the imam begins to recite the Qur'an before i finish saying DlT a '-ul-istiftah
(opening supplication when starting the Prayer), should I say it secretly or just stay
quiet and listen to his recitation? What is the ruling if I am reciting an Ayah and the Imam
bows down, should I bow down with him even if I did not complete the Ayah or should I
finish it first?

A: When the Imam starts reciting, the Ma'mum (a person being led by an Imam in Prayer) must
listen and should not say Du "a'-ul-Istiftah. When the Imam bows down, the Ma'mum must follow him
even if he has not completed Al-Fatihah. The Prophet (peace be upon him) said: {The Imam is

appointed so that he should be followed, so do not be at variance with him. Recite Takbir when he
recites it; bow down when he bows down... The authenticity of this Hadith is unanimously agreed

upon.

(Part No. 6; Page No. 243)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

The first question of Fatwa no. 17849

Q 1: My wife and I were traveling by way of Tariq Al-Sahil Al-Layth. When it was time for
Maghrib (Sunset) Prayer, I stopped my car by the side of the road, made the Iqamah
(call to start the Prayer), and started to pray behind my car. As I was reciting Al-
Fatihah, a car load of people - I do not know how many passengers there were - stopped
behind me. Though I heard such passengers making Takbirat-ul-Ihram (saying: "Allahu
Akbar [Allah is the Greatest]" upon starting Prayer) to pray as Ma'mums (persons being
led by an Imam in Prayer) behind me, Satan whispered to me that dangers are
widespread nowadays so I interrupted the Salah (Prayer), got quickly into my car and
drove away, and left these people standing. I did so because I feared that such people
might inflict any harm on my wife and myself. Could you please tell me what is the ruling
on the foregoing?

A: You are mistaken for interrupting the Salah because of the Waswasah (insinuating or obsessive
thoughts instigated by Satan) you had. This caused you to think bad of people who thought good of
you and aligned themselves behind you to be led by you in Salah. You should have thought well of
your Muslim brothers and completed the Salah you started. Such people acted correctly when they
joined the Salah with you taking you as their Imam (the one who leads congregational Prayer), so
that you all could receive the reward for congregational Salah. Now, you have to make Tawbah
(repentance to Allah) for this and make up for the concerned Salah, if you have not already done so.

(Part No. 6; Page No. 244)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17694

Q 1: A person entered the Masjid (mosque) to offer Maghrib (Sunset) Prayer and found
a congregation offering Salah (Prayer). After finishing Salah, he found that they were
offering Isha" Prayer combined with Maghrib Prayer in advance. Is his Salah valid taking
into account that he offered four Rak^ahs? Or should he sit for the last Tashahud after
the Imam stands for the fourth Rak^ah and wait for him to end Salah?

A: It is obligatory upon a parson who offers Maghrib Prayer behind an Irnarn who is offering "Isha 1
Prayer to wa it for hirn in the third Rak "ah until he offers the fourth Rak "ah and ends Salah. He may
also intend to separate from him in the third Rak "ah by sitting, making Tashahud and ending Salah.
If he completes four Rak "ahs with the Imam forgetfijlly and did not change his intention to "Isha 1
Prayer j his Salah will be valid but he should offer Sujud Al-Sahw (Prostration of Forgetfulness) if he
knew this before or after Salam (Final salutation of ending Salah) before the passage of a long time.

Q 2: What is the ruling on a person who entered the Masjid to offer Maghrib (Sunset)
Prayer and found a congregation offering Salah? He joined them and afterwards, he
realized that he caught up with the Imam in

(Part No. 6; Page No. 245)

the second Rak ah of ^Isha" (Night) Prayer. By doing this, he offered one Rak ah then
sat for the first Tashahud then offered two Rak ahs with the Imam; is his Salah of
Maghrib valid? Is it permissible for him to offer *Isha' Prayer individually because the
people at the Masjid (mosque) had already offered Isha' Prayer combined with
Maghrib?

A: When a latecomer offers Maghrib Prayer behind an Imam who is offering "Isha' Prayer, his Salah
is valid and it is permissible for him to offer "Isha 1 afterwards because this excuse is made for him as
well as the people of the Masjid.

Q 3: When a person enters a Masjid and finds a congregation offering Salat-ul-Tarawih
(Voluntary night Salah performed in Ramadan) and he had not performed ^Isha" (Night)
Prayer, can he join them with the intention of offering ^Isha" and then complete the
remaining two Rak x ahs?

A: It is permissible to offer "Isha' Prayer behind an Imam who is offering Salat-ul-Tarawih. When
the Imam ends his Salah, the latecomer has to complete "Isha' Prayer. It was reported on the
authority of Mu "adh (may Allah be pleased with him) that he used to offer "Isha' Prayer with the
Prophet (peace be upon him) then go back to his people to lead them in that Salah, as it is
supererogatory for him and obligatory for them. The Prophet (peace be upon him) approved of his
action. The Prophet (peace be upon him) offered other types of Salah in which he led a group of
people in two Rak "ahs and led another group in another two Rak "ahs which was supererogatory for
him and obligatory for them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 246)
Fatwa no. 15914

Q: The Imam (leader of congregational Prayer) made Sujud-ul-Tilawah (Prostration of
Recitation) but the people offering Salah behind him did not pay attention to that. Then
some of them made Ruku 1 (bowing) without following the Imam in Sujud-ul-Tilawah and
did not know until the Imam rose from the prostration pose, thus they added a Ruku 1 to
Salah. What is the ruling on that?

A: If the reality is as mentioned, the wrongly- made Ruku' of some people offering Salah behind the
Imam, when the Imam made Sujud-ul-Tilawah, is insignificant; they have to follow their Imam. So, if
they can follow him in Sujud-ul-Tilawah, they should do so. Otherwise, they should follow him in
standing then Ruku\ and their Salah is valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first and second questions of Fatwa no. 14236

Q 1: When the Imam says u Allahu Akbar" (Allah is the Greatest) some people say "*Azza
wa Jail" (may He be exalted) then say takbir (saying, "Allahu Akbar" [Allah is the
Greatest]") for commencing Salah (Prayer). Is this permissible?

A: The Ma "mum (a person being led by an Imam in Prayer) should say Takbir after the Imam when
he says Takbir. This was authentically reported from the Prophet (peace be upon him) and his
Companions (may Allah be pleased with them). It is not permitted for a person who is offering Salah
behind an Imam to say that before saying Takbir since the Companions

(Part No. 6; Page No. 247)

and Salaf (righteous predecessors) of the Muslim Ummah did not do so.

Q 2: What is the ruling on delaying offering Isha' (Night) Prayer for a group who are
constantly together? Is it preferable to delay it or not?

A: Muslims should offer prayer in congregation in Masjids (mosques). If the Imam delays Salah for a
legal benefit provided that the time of the Salah does not expire, the follower of the Imam is to wait
for the Imam to offer Salah with him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 248)

Women's Salah

The first question of Fatwa no. 19478

Q 1: Please clarify how a Muslim woman should perform Salah? Is there any difference in
the manner of offering Salah between men and women?

A: There is no difference in the manner of offering Salah between men and women. However, a
woman should cover all her body except for her face, unless in the presence of non-Mahram (not a
spouse or an un marriageable relative). The Prophet (peace be upon him) said, "Pray as you have

seen me praying. "> This includes men and women. Allah (Glorified be He) states. Indeed in the

Messenger of Allah (Muhammad pJLuug <lJLc qJJI ,_sJL^) you have a good example to follow) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18286

Q: What is the ruling on a woman offering Salah (Prayer) without fully covering her
body?

A: All a woman's body is 'Awrah (private parts of the body that must be covered in public), except
for her face during Salah, if she is not seen by non-Mahrarns (not a spouse or unmarriageable
relatives). Otherwise she has to cover her face as well. This is according to the authentically reported
Hadith from the Prophet (peace be upon him) that he said:

(Part No. 6; Page No. 249)

< U A woman is 'Awrah (i.e. that which should be covered)../' (Related by Al-Tirrnidhy) It is also

authentically reported from the Prophet (peace be upon him) that he said: "Allah does not accept

the Salah of a menstruant (i.e., an adult woman) unless (she covers her head) with a head-cover. "}

(Related by Abu Dawud, Al-Tir midhy, and Ibn Majah) Consequently, a woman's Salah without
covering herself in the mentioned manner is not valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19413

Q 3: If part of a woman's clothing falls onto the spot where she prostrates, should she
remove it or prostrate over it? It is worth mentioning that a woman wears a loose
garment during Salah (Prayer) that covers her whole body from head to feet. It is, thus,
very likely for part of the clothing to fall when she goes down for prostration. Is there
anything wrong with this, especially that she prefers to prostrate over it if she is
offering Salah on coarse floor, for example?

A: if part of a woman's clothing falls onto the spot where she prostrates and she prostrates over it,
there is nothing wrong with this on the condition that nothing of her body is revealed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 6; Page No. 250)

The third question of Fatwa no. 17973

Q 3: My mother sometimes offers Salah (Prayer) in my room, but part of her foot might
be revealed, and sometimes also part of her hair is showing. What is the ruling on her
Salah? Is it valid? May Allah reward you with Jannah (Paradise).

A: One of the conditions of the validity of Salah is covering the 'Awrah (private parts of the body that
must be covered in public). All of the woman's body is 'Awrah during Salah, except her face if there
are no non-Mahrarns (not a spouse or an unmarriageable relative) present. If a woman offers Salah
while part of her hair or her foot is revealed, her Salah is not valid, as its conditions are not met.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 21139

Ql: When it is time of Salah (Prayer) and I am in the presence of non-Mahrams (not a
spouse or unmarriageahle relatives ), I keep my face veiled and keep wearing the gloves
and socks during Salah and when I prostrate I keep my face veil down; because raising
the veil causes me to make many moves in Salah and I keep wearing the gloves and
socks. Is my Sujud (prostration) in this description valid?

A: What you do in your Salah in the presence of non-Mahrams,

(Part No. 6; Page No. 251)

such as your covering your face and hands even in the Sujud (prostration) pose, is obligatory for you;
because it is not permissible for a woman to uncover any part of her body in front of non-Mahrams,
neither in Salah nor otherwise.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14496

Q 2: Is it permissible that a woman wears socks while she is performing Salah (Prayer)?

A: Yes, it is permissible for a woman to wear socks while she is performing Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul-

Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17383

Q 3: How can women pray with men? Is it permissible for women to do Iqamah (call to
start the Prayer) loudly? In addition, how can women reply loudly saying, "Amen"?

A: It is perrnissiblG for woman to be led in Salah (Prayer) by men. However, a female Ma'rnurn (a
person being led by an Imam in Prayer) should stand behind her male Imam (the one who leads
congregational Prayer).

(Part No. 6; Page No. 252)

Moreover, it is impermissible for a woman to do Iqamah as the latter is something which is peculiar
to men. Finally, in such a congregational Salah; a woman should say, "Arnen" in a low voice that can
only be heard by herself.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 17594

Q 5: I spend most of my time in the Masjid (mosque) of our district whenever I do not
have lectures in the university. All my neighbors and acquaintances know this about me.
This is not out of pride. The problem is that they tell me "your home" referring to the
Masjid, or say about me "she is at home". Does this saying contradict calling the Masjid
"the House of Allah"? Does saying "your home", as I spend a lot of time there, have any
negative connotation in SharTah (Islamic law)?

A: women's Salah at home is better than in the Masjid, as they are required to cover up and keep
away from men. The Prophet (peace be upon him) said, l Eto not forbid the female servants of Allah

from (going to) the Mas j ids of Allah. Yet, their houses are better for thern." Sitting at home is better

for you than going out and sitting in the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 253)

The first question of Fatwa no. 19813

Q 1: We are a group of female students in the student residence. Is it permissible for us
to offer Salah (Prayer) being led by one of us in the Jahri Salah (prayer recited aloud)
and say "Ameen" after her? It should be taken into consideration that we are not heard
by men. Please, give us the answer substantiated by Qur'anic Ayahs, Hadiths and the
sayings of Muslim scholars as much as possible.

A: It is permissible for women to offer Salah (Prayer) in congregation while the female Imam stands
amidst them. Moreover, there is no harm if she recites the Qur'an in Jahri Salah loudly as long as she
is not heard by men. The Prophet (peace be upon him) ordered Um Waraqah to lead her household.
As for saying "Ameen" it takes the same ruling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20450

Q: We would like to know your opinion on the issue of offering congregational Salah
(Prayer) at a school for girls. Salah in this school presents a problem because of the
small area of the school, for it is a small rented house in which there are no empty rooms
suitable for offering Salah. We have dedicated a very small room that does not suffice
the 300 students. It is worth mentioning that this room is next to the bathrooms and
sometimes cockroaches and other insects creep into it. That is why congregational Salah
is offered

(Part No. 6; Page No. 254)

in the small school yard on mats. However, this open yard is exposed to scorching
weather during the summer and extremely cold weather during the winter, which may
also be accompanied by rainfall and this definitely impedes the performance of Salah.
Moreover, there are not enough bathrooms that suffice the Wudu" (ablution) of this
large number of students; there are only five toilets and four basins. Consequently, the
bathroom is crowded at the time of Wudu 1 and the students face much difficulty when
taking off their shoes and socks; this leads to the spread of a very bad smell during
Wudu" and Salah. Since there are strict rules concerning this matter, some students may
offer Salah without performing Wudu 1 or without completing their Wudu 1 , although the
instructors are keen on observing the students. Moreover, some students are neglectful
when offering Salah, either in their clothing or by speaking during Salah. As a result, the
instructors may utter general remarks to direct the attention of the neglectful students.
However, this causes the other students to lose their KhusluT (the heart being attuned
to the act of worship) in Salah because of trying to listen to the instructions given and
understand them. We believe that such instructions cannot be delayed until after
finishing Salah, because of their importance. Also, we cannot address each student
individually because of their large numbers.

Accordingly, we believe that the school is not suitable to offer congregational Salah
therein. We fear that we might be sinful because of the way and circumstances in which
Salah is offered at school.

(Part No. 6; Page No. 255)

Your Eminence, is it permissible for the students to offer Salah in their houses, for this
will bring good and blessings to us all? Please advise, may Allah reward you with the
best!

A: It is permissible for a student who is unable to offer Salah at school to offer it at her home when
she leaves the school on the condition of not delaying the Salah past its due time. This is because
offering congregational Salah is not obligatory for women. However, you should look for a building
that is spacious enough to accommodate all the students and enable them to offer Salah at its due
time without difficulty. It would be better if they offer Salah in several places at school or in one place
but in shifts. As for the instructions given to students during Salah, this does not affect the Salah of
the students but the voice must not be loud so that it would not distract the students offering Salah.

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16329

Q: What is the ruling on the woman who cannot offer Jumu'ah (Friday) Prayer in the
Masjid (mosque)? Should she offer it at home as two Rak l ahs (units of Prayer) or four
Rak'ahs?

A: It is better for a woman to offer Salah in her house. This is according to the Hadith of the Prophet
(peace be upon hirn) : u ...yet their houses are better for thern." because a woman is a source of

Fitnah (temptation) and her going out exposes her to Fitnah, but if she goes to the Masjid to offer
Congregational Salah behind the Imam (the one who leads congregational Prayer), her Salah will be
valid and it will suffice instead of offering Zhuhr (Noon) Prayer.

(Part No. 6; Page No. 256)

If a woman offers Zhuhr at home, she has to offer a four-Rak'ah Salah (Prayer consisting of four
units) and not Jumu'ah Prayer. Otherwise, it will not be sufficient for her instead of Zhuhr (Noon)
Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

Salih Al-

"Abdullah ibn

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Fawzan

Ghudayyan

-Aflfy

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14837

Q 1: is it permissible for a woman to stand beside her husband during Salah (Prayer) and
not behind him?

A: It is not permissible for a woman to stand beside her husband during Salah; rather, she should
stand behind him. This is supported by the following Hadith, which was related by Muslim in his Sahih
(authentic) Book of Hadith on the authority of Anas who reported: The Messenger of Allah (peace be

upon him) led him and his mother or his aunt in Salah and he made him stand on his right side and
made the woman stand behind them. If it is permissible for women to stand beside men during

Salah, the Messenger of Allah (peace be upon him) would have made the woman stand behind him
and made Anas stand beside her, but he did not and this indicated the reprehensibility of this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 19175

Q: The Muslim community in [Mew Zealand, in its capital Wellington, is about to begin a
project for the construction of

(Part No. 6; Page No. 257)

the Masjid of Wellington, the capital city of New Zealand. The Masjid will accommodate up
to 955 people. Among the questions raised during the last discussion to sign the first
stage of the project is: Is it possible to have men perform Salah on the entire ground
floor of the Masjid, and reserve the second floor for women to perform Salah? Some said
that Salah on the second floor is dangerous for the kids and that this act goes against
the Sunnah. They are of the view that women should stand behind the children on the
same floor where men are present. They had a problem with performing Salah while
women are above them standing over their heads in the same Masjid. It should be noted
that we are able to build the Masjid as one floor allocating the back area for women.

Please give us your recommendations based on the Sunnah, so that we may act
accordingly.

A: The manner which complies with the Sunnah is that the Masjid be established on the ground level
where everyone, males and females, can perform Salah, such that the women pray behind the men.
It is better and more convenient for all.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 258)

Fatwa no. 18065

Q: We have a Masjid Jami" (the large mosque where JumiTah [Friday] Prayers are held)
in our district in which Jumu ah (Friday) Prayer and the Five Obligatory Daily Prayers are
offered. Some women attend Jumu ah Prayer with us as well as Tarawih (special
supererogatory night Prayer in Ramadan). We have established a special place for them
inside the Masjid (Mosque) which is separated with a wooden barrier, so as to prevent
free intermixing (of men and women) and to block all avenues of evil. Furthermore, the
Masjid has attached microphones which allow them to listen clearly to the Khutbah
(sermon) of the Imam (the one who leads congregational Prayer).

However, the Khatib (preacher) of the Masjid said that it is impermissible to establish
such a barrier inside the Masjid which would prevent women from seeing the Imam;
otherwise, it should be tansparant for the previous purpose (seeing the Imam). Please
advise in this regard.

A: There is no harm in using a barrier to separate men from women in the Masjid, as the necessity
may demand so. Moreover, it is not a must that women should see the Imam or those being led by
the Imam in Prayer as long as they are inside the Masjid and can clearly listen to the Imam's voice.
But the barrier should have holes through which they can see those praying to imitate them while
offering Salah (Prayer) in case the microphone was down.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 259)

The second question of Fatwa no. 19325

Q 2: All praise be to Allah Alone; many Masjids (mosques) have spread recently
especially by highways and public places. These Masjids are built in a way that separates
women's Musallas (praying places) from the main parts of the concerned Masjids. Some
of these women's Musallas are even built in the courtyard of the Masjids to the extent
that female worshipers cannot see the end of the men's rows. Moreover, women may
not hear the Takbir (saying: "Allahu Akbar [Allah is the Greatest]") said by the Imam
(the one who leads congregational Prayer) unless speakers are used. Is it thus,
permissible for women to pray in such Musallas? Is it better for them to pray in such
rooms with the congregation or to pray alone? May Allah reward you with the best for
the help you provide us with.

A: If the Musalla allocated for women is located inside the rail of the Masjid, it will be permissible for
female worshipers to follow the Imam in Salah just by hearing his voice, whether the women hear
the Imam directly or through speakers, and whether they can see the Imam or not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chair

man

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn

"Abdullah ibn Baz

(Part No. 6; Page No. 260)
Fatwa no. 18157

Q: A benevolent person built a Masjid (mosque) under my supervision. The Masjid was
built as follows:

1- The front part of the Masjid is roofed and it is fifteen meters in length and twenty
meters across.

2- The courtyard of the Masjid is just behind its front part and it is twenty meters in
length and ten meters across.

3- The women's Musalla (praying place) is just behind the courtyard of the Masjid and it
is thirteen meters in length and five meters across. In addition, there is a women's toilet
which is located to the corner of the Masjid and adjacent to the women's Musalla. The
Musalla has a special entryway. All the foregoing is surrounded by the external fence of
the Masjid.

It may be worth mentioning that the men's toilet is detached and located outside the
Masjid. My question is whether it is permissible for women to pray in their Musalla
referred to above, even though there is a separative area between it and the front part
of the Masjid where the men pray? It may also be worth mentioning that this separative
area is the courtyard of the Masjid which is located inside the latter's rail and which is
used sometimes as a place for performing Salah during the summer or on Fridays
because of the large number of worshipers. Please provide us with your beneficial
answer as the Masjid in question is now in the finishing phase.

(Part No. 6; Page No. 261)

A: It is permissible for women to pray in the Musalla allocated for the rn even if a large area
separates therm and the men's rows provided that their Musalla is situated inside the Masjid and that
the women can hear the Takbir (saying: "Allahu Akbar [Allah is the Greatest]"). It is worth
mentioning that performing Salah in the concerned room is more protective for women and blocks
the means to free intermixing (of men and women).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 19136

Q 7: if the Mu'adhin (caller to prayer) pronounces Adhan (call to prayer) in the Masjid
(mosque), can we, as women, offer Salah (prayer) at home immediately after he finishes
the Adhan or should we wait until he performs iqamah (call to start prayer)?

A: It is permissible for women at home to offer Salah immediately after the Adhan is finished as long
as the time of Salah has become due. They should not wait until the Iqamah is pronounced in the
Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19136

Q 4: We are a group of women, and by Allah's Grace, I have memorized some Surahs of
the Qur'an. Is it permissible for me to lead a group of women in Salah, as I have read
that this is impermissible?

(Part No. 6; Page No. 262)

A: It is permissible for a woman to lead other women in Congregational Prayer. However, this should
be done without pronouncing the Adhan (call for Prayer) or Iqamah (call to start the Prayer) as this is
reserved for men. A female Imam should stand in the middle of the first row.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18507

Q: I am a university girl student. The time of Salah (Prayer) comes while I am at the
university. If I am the Imam (the one who leads congregational Prayer), girls that offer
Salah with me might be wearing revealing or tight clothes, and they stand in unorganized
rows where they leave spaces between their feet.

First, based on this, is it better to lead them in Salah or offer Salah alone?

Second, the Adhan (call to Prayer) is not announced in the place where we offer Salah in
the faculty, nor are the Five Obligatory Daily Prayers or the Jumu'ah (Friday) Prayer
offered there. It is not affiliated to the Musalla (praying place) of men. Can we call it a
Masjid (mosque)?

Third, can we offer two congregations at the same time?

A: It is perrnissiblG for women to offer congregational Salah and one of therm may stand in the
middle of the first row to lead them in Salah.

(Part No. 6; Page No. 263)

They should organize the rows exactly like men. They have to arrange themselves in compact rows
and fill in the gaps exactly like the rows of men. They do not have to announce the Adhan or the
Iqamah (call to start the Prayer). It is permissible to establish a second congregation if the place is
narrow or some of the people miss the congregational Salah. It is known that a woman should cover
all her body in Salah, except her face if there are no Ajanib (men lawful for the woman to marry)
present. If there are Ajanib, she should cover her face.

You should advise them concerning their negligence and violations of the Islamic dress code, and you
will be greatly rewarded for this, as says the Hadith of the Prophet (peace be upon him), C^Qne who

guides to something good has a reward similar to that of its doer." Enjoining good and forbidding

evil is a duty, for Allah (Exalted be He) says. The believers, men and women, are Auliya J (helpers,

supporters, friends, protectors) of one another; they enjoin (on the people) Al-MaVuf (i.e. Islamic
Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism
and disbelief of all kinds, and all that Islam has forbidden) May Allah guide you, grant you more

knowledge and make you beneficial to Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 17900

Q 6: Does the saying of the Prophet (peace be upon him), The best rows for men
(Part No. 6; Page No. 264)

are the first rows, and the worst ones are the last ones, and the best rows for women are the
last ones and the worst ones for them are the first ones, mean that women should

start their rows from the end of the Masjid (mosque) and when the first row becomes
complete the following one starts in front of it and they continue in this way?

A: The meaning of the Hadith is that if women are offering Salah (Prayer) in lines behind men, the
best line is the last one for it is more veiled from men. However, if women are already veiled, such
as being in a separate place, the first row for them is, like men, the best one owing to the absence of
the prohibiting cause.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19836

Q: I work as an Imam (the one who leads congregational Prayer) at the x Abdullah ibn
Mas^ud Masjid in Al-Khafjy city, in the Eastern Region. The Masjid has been expanded
due to the increasing number of worshippers and to serve the needs of the area.
However, there is an abundance of problems and objections to some issues. We,
therefore, ask your opinion on the problematic issue pertaining to constructing a Musalla
for women. This Musalla is detached from the internal building of the Masjid, yet lies
within the Masjid wall. Some said that the Musalla building must be connected to the
internal building of the Masjid.

(Part No. 6; Page No. 265)

If we do so, we will incur a higher cost. Another problem is that during Ramadan some
people want to include the women's Musalla where they perform Tarawih (special
supererogatory night Prayer in Ramadan) inside the internal building of the Masjid. Some
insist that it should be performed in the separate Musalla assigned for women,
mentioned above. Kindly, find attached a copy of a handwritten sketch which illustrates
the internal building of the Masjid and the site of the actual women's Musalla on the first
page and the suggested replacement on the second page. We hope that you will
enlighten us, may Allah reward you! May Allah's Peace and Blessings be upon our
Prophet Muhammad, all his family and Companions!

A: There is nothing wrong if the women's Musalla is built within the boundaries of the Masjid. In this
case it is not necessary for women to see the Imam or a Ma'mum (a person being led by an Imam in
Prayer). Hearing the Imam's voice over the microphones is enough for them to follow the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19112

Q: In recent years, benevolent people have begun building Musallas (places for Prayer)
(Part No. 6; Page No. 266)

annexed to the Masjids (Mosques) and surrounded by one fence. Sometimes they are
three or four meters away from the Masjids. People offer all the Salahs in these Musallas
except for Jumu ah (Friday) Prayer as the number of people who attend the Jumu ah
Prayer is greater. In these Musallas, women offer Tarawih (special supererogatory night
Prayer in Ramadan), Maghrib (Sunset) Prayer, and Isha" (Night) Prayer and attend
lectures. They listen to the sheikhs over the loudspeakers, is it permissible for women to
offer congregational Salah in these Musallas, even though the imam is in the Masjid and
the women can only hear him over loudspeakers, but cannot see him or any of those
praying behind him? We would appreciate your answer, may Allah guide you!

A: The Salah of women behind the Irnarn is valid, if the Musalla is inside the Masjid and they can
hear his voice when he pronounces Takbirat-ul-Ihrarn (saying: "Allahu Akbar [Allah is the Greatest]"
upon starting Prayer) even if they cannot see hirn or the followers. However, if the Musalla is not
inside or is separated from the Masjid by a passageway or the like, it is not permissible for them to
follow the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19767

Q: I live in a villa adjacent to the Masjid (mosque) from its southern direction.
(Part No. 6; Page No. 267)

i prepared the attached courtyard of the villa to offer the obligatory Salah as well as
Salat-ul-Tarawih (Voluntary night Salah performed in Ramadan) there, i and the women
who visit me follow the imam of the Masjid where we hear his voice through the
loudspeakers. We also installed a special loudspeaker for the house attached by a wire.
Sometimes, I offer Salah individually inside the villa led by the Imam whose voice I hear
over the loudspeakers.

My question is: Is offering Salah individually after the Imam permissible whether inside
the villa or in the courtyard attached to the Masjid? Some people have caused me to
doubt this; could you kindly advise? May Allah reward you!

A: Your Salah behind the Imam in the manner which you described is invalid, unless you are able to
see the Imam or at least the followers. Your Musalla (praying place) is away from the Masjid, so it is
not permissible to follow him except if the conditions we mentioned exist.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17223

Q: We have a Masjid (mosque) in Al-BadVah District, but it has no place for women to
offer Salah (Prayer). During the blessed month of Ramadan,

(Part No. 6; Page No. 268)

we close the street on the left of the Masjid and put up tents in it for women to perform
Salah (prayer) in. However there is a great deal of dispute concerning the permissibility
of offering Salah in this place.

We hope that Your Honor will give us a Fatwa in this regard and to illustrate whether it is
permissible to close streets for women to offer Salah therein or not? May Allah reward
and protect you!

A: After studying your question, the Committee decided that it is not permissible to offer Salah in the
place you referred to owing to the fact that it is outside the Masjid and separated from it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19812

Q 2: There is a fenced piece of land beside the Masjid (mosque) in our neighborhood
where one room is built for women to perform Salah during Ramadan as illustrated in this
sketch. Is it permissible to offer Salah there behind the Imam where the Imam is not
seen nor those who are performing Salah behind him and Salah is followed through the
loudspeakers?

A: It is not permissible for women to offer Salah in the mentioned place because it is outside the
Masjid and they can not see the Imam or those who offer Salah behind him.

(Part No. 6; Page No. 269)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21597

Q: Is it permissible for women, in the congregational and Jumu^ah (Friday) Prayer, to
follow the Imam (the one who leads congregational Prayer) by hearing his voice from
microphones without either seeing him or the Ma 'mums (persons being led by an Imam in
Prayer)? If so, does it apply to the two following situations?

The first situation is where the women perform Salah in the smaller Masjid which has
recently been attached to the larger one. The two Masjids are separated by a house,
and the larger one is allocated for men.

The second situation is where the women perform Salah in a hall in the back area of the
Masjid. This hall is separated from the men's hall by rooms and other halls of the Masjid.

A: Regarding the first situation, it is impermissible, due to the house which separates the women
from the Masjid, for them to follow the Imam who leads people in the said Masjid.

As for the second situation, it is permissible for women to follow the Imam if they are able to hear
his voice. The things separating them from the Imam have no effect because they are part of the
Masjid.

(Part No. 6; Page No. 270)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

'Abdul- 'Aziz ibn 'Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 271)

Imamah

The third question of Fatwa no. 17332

Q 3: Who is the most entitled to he an Imam (the one who leads congregational Prayer)?

A: the person most entitled to Irnarnah is the most learned reciter of the Book of Allah, a person who
knows how to perform Salah perfectly, the most learned of the Sunnah, whoever migrated first and
then the eldest. The Prophet (peace be upon him) said: The one who is most versed in Allah's Book

should act as an Imam for the people, but if they are equally versed in reciting it, then the one who is
the most knowledgeable in Sunnah...) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question in Fatwa no. 21367

Q 1: What is your opinion regarding a group of inhabitants of the desert who gather to
offer the Tarawih prayers (special supererogatory night Prayer in Ramadan) behind an
illiterate Imam, whereas there are people among them who hold educational certificates
but they do not allow them to lead them in Salah (prayer)? They are neighbors and their
number ranges from five to ten people. Also, they perform Salat-ul-Istisqa" (Prayer for
rain) in the desert behind this illiterate Imam. What is the ruling on this? May Allah
reward you with the best!

(Part No. 6; Page No. 272)

A: According to the Sunnah, a well versed person in the Qur'an and one who knows the Fiqh of
Salah (Prayer) is to be the Imam in Salah whether he can read and write or not. If there is no reciter
or knowledgeable person, the best of the people present, in his Iman (Faith), is to lead the Salah. If
all the attendants are at the same level of illiteracy, it is permissible for any of them to lead them in
Salah. Allah (Exalted be He) says: So keep your duty to Allah and fear Him as much as you can

Moreover, the Prophet (peace be upon him) said: If I give a command, do it as much as you can.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 17348

Q: The Messenger of Allah (peace be upon him) said in a long Hadith: ("The most versed in

reciting the Book of Allah should lead the people in Salah." What is the ruling then if a regular

imam leads the Jumu'ah (Friday) Prayer and congregational Salah (Prayer) in the
presence of someone who is more versed in the Holy Qur J an than him? Is such a person,
who is more versed in the Qur J an, to be asked to act as an Imam; and this should be the
followed rule: whenever we find one more versed in reciting the Book of Allah he should
be made the Imam? What is the criterion regulating this issue?

A: If the Irnarn is appointed by an official authority or he is chosen by the majority people of the
Masjid to act as such and he is able to lead the Salah according to the Shar'y (Islamic legal) way, it is
impermissible that another should contend for the Irmarnate (leading people in Salah) with him, even
if they are more knowledgeable than the appointed Imam. This is because the Prophet (peace be
upon him) said at the end of the Hadith quoted above: "A man should not lead another in Salah

while in his (the latter J s) place of authority.")

(Part No. 6; Page No. 273)

As the regular Imam is the one who has authority, he should lead the Salah to fulfill his official duty,
even in the presence of one more versed in reciting the Qur'an, to block the means to anarchy and
disagreement. Only if this Imam permits another qualified person to act as an Imam, will it be
permissible for the person concerned to do so. Finally, you have to be keen to understand the
Sunnah (whatever is reported from the Prophet) with neither excess iveness nor negligence and
consult reliable scholars before proceeding with anything of which you do not have enough
knowledge.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18772

Q2: In our country there are some employees especially appointed to make the call to
Prayer; they sometimes lead people in Salah (Prayer) when the Imam (the one who leads
congregational Prayer) is not in the Masjid but they do not learn the Holy Qur'an by
heart well. Most ordinary people who pray behind them know the Qur J an by heart. When
any of those ordinary people proceed to lead people in Salah, they go against them and
say they are the ones appointed for leading people in Salah in the Masjid and it is the
government that had appointed them to lead people in Salah. What is the ruling on an
Imam who leads people in Salah while they do not want him to?

A: If the mentioned people do not make Lahn (incorrect recitation due to mispronunciation of letters
or grammatical mistakes) when reciting the Qur'an in a way that changes the meaning and are
appointed by the Muslim rulers, and if when other people proceed to lead people in Salah this will
cause division among the people offering Salah, there is nothing wrong in offering Salah behind
them,

(Part No. 6; Page No. 274)

even if other people are better in the recitation of the Qur'an than them. This is so in order to
prevent division and achieve unity.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20035

Q 2: Is it permissible to lead people in Salah (Prayer) without mastering Tajwid (the art
of properly reciting the Qur J an), although I have memorized the whole Qur J an?

A: If there is another person who has better knowledge of the rules of Shari'ah (Islamic law) and is
more well-versed in the Qur J an, he is more entitled to the Imamah (leadership of congregational
Salah) than you. If there is no other person, you may lead them in Salah; but you have to exert your
efforts in learning the rules of Salah as well as religion in general through the available means in
order to benefit yourself, your family and your neighbors. The Prophet (peace be upon him) said: ( u If

Allah wants to do good to a person, He makes them knowledgeable in the religion. ")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19048

Q 4: The Prophet (peace be upon him) said, The one who is most versed in Allah's Book should
lead the people in Salah (Prayer). Does this refer to the person who recites the Qur'an the
best, knows Tajwid (art of Qur'anic recitation) best or memorizes the Qur'an best?

(Part No. 6; Page No. 275)

A: the saying of the Prophet (peace be upon him), The one who is most versed in Allah's Book

should lead the people in Salah refers to the person who recites the Qur'an best, pronounces Tartil

(slow recitation of the Qur'an) best and also to the one who memorizes the Qur'an best. The person
who recites the Qur'an best, pronounces Tartil best and memorizes the Qur'an best is the one who
deserves to be an Imam (the one who leads people in congregational Prayer), especially if he is
knowledgeable about Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19926

Q 1:1 am an eighteen-year-old young man. Sometimes, people choose me to lead them in
congregational Salah (Prayer), as I have a good voice in recitation. I heard that one of
the minor signs of the Last Hour is choosing a man as an Imam (the one who leads
congregational Prayer) for his melodious voice in recitation, even if he is the least of
them in knowledge of Fiqh (Islamic jurisprudence). I have studied some of the rulings of
Tajwid (art of properly reciting the Qur'an), and I am more knowledgeable about the
Qur J an than anyone else in the Masjid (mosque). When this situation occurred to me
more than once, I intended to come late after the Iqamah (call to start the Prayer), so
that someone else would lead the people in Salah. Thus, I miss the Sunnah
(supererogatory) Salah and some Rak'ahs (units of Prayer) of the congregational Salah.
Am I considered a sinner? Please advise.

(Part No. 6; Page No. 276)

A: If you are the most well-versed in Qur'an, it is an honorable act to lead the people in
congregational Salah; it corresponds to the Sunnah (whatever is reported from the Prophet); and
you will be rewarded for it. So, you should not refrain from it and deprive yourself from the reward,
and you should not come late for the reason you mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19869

Q: There is a young man who is Multazim (practicing Muslim) - we suppose him to he so
and Allah will hold him to account, he says that the Salah (Prayer) of an Imam (leader of
congregational Prayer) who receives a salary from the government is considered to be
invalid and it is not correct to perform Salah behind him. This young man says that he
performs Salah at home, acting upon what Imam Ahmad (may Allah be merciful to him)
and Al-Shafi l y said about Salah in congregation being Sunnah (supererogatory act of
worship following the example of the Prophet). I hope that you will help to clear up this
doubt through a Fatwa (legal opinion issued by a qualified Muslim scholar). And may Allah
reward you!

A: There is nothing wrong in an Imam receiving a salary from Bayt-ul-Mal (the Muslim treasury),
because this is one of the Shar'y (Islamically lawful) spending channels serving the Muslims'
interests. The person who declares it to be Makruh (reprehensible) to perform Salah behind him
does not have a legitimate Islamic evidence for this claim. It is not permissible to abandon
congregational Salah under the pretext that some scholars regard congregational Salah as Sunnah;
because this is a less correct view and the authentic evidence indicates otherwise. One such evidence
is the saying of the Prophet (peace be upon him): "Anyone who hears the Call (the Adhan) and does

not respond, there is no Salah for him, unless he has a lawful excuse/' (Related by Ibn Majah
(Part No. 6; Page No. 277)

and Al-Daraqutny with an authentic Isnad [chain of narrators]) Ibn 'Abbas (may Allah be pleased with
them) was asked, "What is a lawful excuse?" He said, "Fear or illness." Muslim also related in his
"Sahih (Book of Authentic Hadith)" on the authority of Abu Hurayrah (may Allah be pleased with him):
"A blind man came to the Prophet (peace be upon him) and said, '0 Messenger of Allah! I have no

one to guide me to the Masjid," and he asked the Messenger of Allah (peace be upon him) to give
him a Rukhsah (concession) allowing him to pray in his home and he allowed him that, then when he
turned away he (peace be upon him) called him back and said, 'Can you hear the Call to Salah? J He
said, 'Yes/ He (peace be upon him) said, 'Then respond (to it)/" There are many other Hadith to the

same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 15922

Q 4: An Imam (the one who leads congregational Prayer) of a Masjid (mosque) leads
people in Jumu ah (Friday) Prayer, the Two ^Eid Prayers and other Salahs (prayers), the
Masjid he is in charge of lies in the desert, and people do not gather in this Masjid except
to offer Jumu * ah (Friday) Prayer. Is there any sin on this Imam if he does not offer the
obligatory Salah (Prayer) with them on the other days? It is worth mentioning that the
Imam offers the obligatory prayers in a Masjid near his house, and there are about ten
people who are neighbors of that Masjid but they do not offer Salah; how should they be
treated?

A: The regular Irnarn should lead the people during all the Salahs in the Masjid that he is in charge
of, regardless of the number of the people offering Salah behind him, even if it is very small.
Moreover, he is sinful if he does not attend the obligatory Salah in his Masjid. The Imam should
command people to

(Part No. 6; Page No. 278)

offer Salah in the Masjid and warn them against abandoning this. Those people might have wrongly
understood that he abandons offering Salah in the Masjid so they imitated him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18818

Q 2: People say that when the regular Imam falls sick or travels abroad, it is not
permissible for anyone to lead people in Salah without his permission, even if there is a
scholar or someone who can lead people in Salah correctly. Once, the regular Imam did
not arrive to perform Jumu'ah (Friday) Prayer and someone, who graduated from a
religious school, wanted to lead people in Salah, but some people prevented him from
doing so and said: It is not permissible for anyone to lead people in Jumu ah (Friday)
Prayer until the regular Imam gives him permission. When the regular Imam was asked
about this, he kept silent and did not answer. So people offered Zhuhr (Noon) Prayer
individually. The number of those who offered Salah was numerous; is this permissible?

A: it is not permissible to lead people in Salah in a Masjid that has a regular irnarn except with his
permission or in a case of necessity. If he is late, there is no harm to advance someone who is
entitled to Imamah to lead people in Jumu "ah (Friday) Prayer.

(Part No. 6; Page No. 279)

When the Prophet (peace be upon him) was late, Abu Bakr led the people in Salah. Also, When the

Prophet (peace be upon him) was late in Fajr (pawn) Prayer in the Battle of Tabuk, "Abdul-Rahman
ibn "Awf (may Allah be pleased with him) led people in Salah. When the Prophet (peace be upon
him) arrived, he found that "Abdul-Rahman had led them in the first Rak "ah. He ("Abdul-Rahman)
wanted to step back but the Prophet (peace be upon him) pointed to him to complete his Salah. The
Prophet (peace be upon him) offered the second Rak "ah behind him then offered the missed Rak "ah
after Salam (end of prayer). Related by Muslim in his Sahih (book of sound Hadiths).

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and Companions!

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The first question of Fatwa no. 17572

Q 1: What are the matters which the Imam takes responsibility for on behalf of the
ma 'mums (persons being led by an Imam in Salah)?

A: Scholars mentioned that an Irnarn takes the responsibility of the following on behalf of the
Ma'rnurns:

1. The recitation: for Allah says, So, when the Qur J an is recited, listen to it, and be silent that you

may receive mercy, [i.e. during the compulsory congregational prayers when the Imam (of a
mosque) is leading the prayer (except Surat Al-Fatihah), and also when he is delivering the Friday-
prayer Khutbah]. (Tafsir At-Tabari). Imam Ahmad (may

(Part No. 6; Page No. 280)

Allah have mercy on him) said, "Scholars unanimously agreed that this Ayah was revealed
concerning recitation in Salah." The Prophet (peace be upon him) is reported to have said. Whoever

is praying behind an Imam, the recitation of the Imam is enough for him. (Related by Imam Ahmad

in the book called, "Al-Masa'il" which contains reports that were narrated by his son "Abdullah). It is
Wajib (obligatory) upon the Ma'mum to recite Surah Al-Fatihah in Sirri Salah (Prayer with subvocal
recitation) and when the Imam pauses in Jahri Salah (Prayer recited out loud). According to the
Hadith Sahih and in order to reconcile the scholars' differences over this issue, if the Imam does not
pause, the Ma'mum must recite Surah Al-Fatihah and then listen to him.

2. Sujud-ul-Sahw (Prostration of Forgetfulness): According to the majority of scholars, when
the Ma'mum is offering Salah behind the Imam from the beginning. When being led by the Prophet
(peace be upon him), sometimes the Sahabah (Companions of the Prophet) used to be distracted,
but they did not perform Sujud-ul-Sahw which they would have had to offer had they been praying
individually. It was not transmitted that anyone of them offered Sujud-ul-Sahw after the Prophet
(peace be upon him) pronounced Taslim (salutation of peace ending the Prayer). If this were
permissible, they would have done so and it would have been transmitted.

3. Sujud-ul-Tilawah (Prostration of Recitation): If the Imam does not perform Sujud-ul-Tilawah
when reciting an Ayah, the Ma'mum should not do so. This is because if the Ma'mum performs
Sujud-ul-Tilawah, he would be contradicting the Imam and therefore, his Salah becomes invalid.

4. Sutrah (barrier placed in front of a person praying): The Sutrah which is placed in front of
the Imam is the Sutrah for those who are praying behind him. The Prophet (peace be upon him)
used to lead the Sahabah in Salah while placing a Sutrah in front of him, but he did not order them
to place a Sutrah in front of them. This is recorded in the Two Sahih (authentic) Books of Hadith (i.e.
Al-Bukhari and Muslim). Al-Bukhari (may Allah have mercy on him)

(Part No. 6; Page No. 281)

has a chapter in his "Sahih (Book of Authentic Hadith)" dedicated to "Sutrat-ul-Imam Sutrah li man
khalfahu (the Sutrah of the Imam is enough for those who are behind him)."

5. Qunut (supplication recited while standing after bowing in the last unit of Prayer):

When the Imam says Du "a' Al-Qunut, the Ma'tnutn should say, "Armen" only.

6, The first part of the Tashahhud (a recitation in the sitting position in the second unit of
Prayer): This is in case the Imam precedes the Ma'mum with a Rak "ah (unit of prayer) in a four-
Rak"ah Salah (Prayer consisting of four units).

7. Saying, "SamTa Allahu liman hamidah [Allah listens to him who praises Him]": For the

Prophet (peace be upon him) said, When he (the Imam) says, "Sami "a Allahu liman hamidah", you

should say, "Allahu rn ma Rabbana wa laka Al-Hamd [Our Lord! All praise is due to You Alone]", so
that Allah listens to you. (Related by Muslim on the authority of Abu Musa Al-Ash "ari (may Allah be

pleased with him). In addition, there are other Hadith to the same effect.

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and Companions!

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Fatwa no. 20210

Q: Is it permissible for a lisper who pronounces the Arabic letter "uju" (Sin) as (Tha)
to lead the people in congregational Salah (Prayer), especially when he reads "ujulsjUI
" (Al-Nafs) as (Al-Nafth)?

A: It is not permissible for someone who has a lisp and does not recite Al-Fatihah (Opening Chapter
of the Qur'an) properly to lead others in congregational Salah, unless they also have a lisp. This is
because he cannot recite Al-Fatihah correctly, which is one of the pillars of Salah. However, if he can
recite Al-Fatihah properly, there is no objection to appointing him as an Imam (the one who leads
congregational Prayer).

(Part No. 6; Page No. 282)

However, it is better to appoint someone else who can recite the Qur'an properly.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 18912

Q 2: I was once late for the l Isha J (Night) Prayer, and I arrived after the 'Iqamah (call to
start the Prayer), even though I am the Imam (the one who leads congregational
Prayer) of the Masjid (mosque). I found that the Imam who led the people cannot recite
Al-Fatihah, and the Qur'an in general, properly, so I did not offer Salah (Prayer) behind
him. Another time, I offered Salah behind an Imam who cannot recite the Qur J an
properly, so I was going to interrupt the Salah and continue it on my own. What is the
ruling on both cases? Please advise.

A: If the Irnaim whom you offered Salah behind committed Lahn (incorrect recitation due to
mispronunciation of letters or grammatical mistakes) when reciting Al-Fatihah in a way that distorts
the meaning, such as changing the diacritical marks of the words, by pronouncing, for example, the
letter (Kaf) in the word ( ^L|) with the sound Kasrah (vowel point that sounds like "i") or the
letter "o" (Ta) in ( /x^J-c. c^o^jI ) with the sound Dammah (vowel point that sounds like "u") or
Kasrah, it is impermissible for him to be an Imam, unless the Ma'mums (people being led by an
Imam in Prayer) pronounce the same way as him, and only those like him may offer Salah behind
him. Even if the Lahn he committed does not change the meaning, he should not be made the Imam
if there is someone who can recite better than him, but the Salah offered led by him counts as
sufficient in this case.

(Part No. 6; Page No. 283)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The third question of Fatwa no. 21368

Q 3: Some Imams (the leaders of people in congregational Prayer) and also the people
who offer Salah (Prayer) behind them cannot recite Al-Fatihah properly. They might read
"Iyyak Na x bud" instead of "Iyyaka Na^budu", "Ahdina Al-Sirat Al-Mustaqim" instead of
"Ihdina Al-Sirat Al-Mustaqim", "An *amtu ^Alayhim" instead of "An x amta ^Alayhim", and
such examples that change the meaning. We would like to inquire about the ruling on the
Salah of those Imams and the people behind them, especially if there is another Imam
who can recite Al-Fatihah properly.

A: It is impermissible for a person who recites Al-fatihah improperly in a way that distorts the
meaning to be an Imam, as reciting Al-Fatihah properly is one of the pillars of Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 20181

Q 2: A Ma'mum (a person being led by an Imam in Prayer) prayed behind an Imam (the
one who leads congregational Prayer) who made a slight Lahn (incorrect recitation due
to mispronunciation of letters or grammatical mistakes) that did not change the meaning
of the ayah while he was reciting al-Fatihah. Nevertheless, when the Ma'mum heard the
Lahn committed by the Imam he interrupted his Salah (Prayer) and went to pray in
another Masjid (mosque).

(Part No. 6; Page No. 284)

What is the ruling on the foregoing?

A: If the reality is as mentioned in the question, that the corn rnitted Lahn does not change the
meaning , this does not invalidate the Salah and it is impermissible for the Ma'mum to interrupt his
Salah because of it. What this brother did is impermissible.

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and Companions!

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The second question of Fatwa no. 21569

Q 2: is it permissible for the imam (the one who leads congregational Prayer) to entrust
a young boy to lead the people in Salah (Prayer), even if this young boy memorizes part
of the qur'an?

A: If anything prevents the regular Irnarn from going to his Masjid (rnosque) and leading the Salah,
he is required to deputize a person who is qualified for being an Irnarn in terms of recitation of the
Qur'an and knowledge of Fiqh (Islamic jurisprudence), even if this person is younger or older than
the regular Imam. This is because the criterion in this case is correct recitation and knowledge of the
rulings of Taj w id (art of Qur'an ic recitation) and Salah.

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and Companions!

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(Part No. 6; Page No. 285)

The seventh question of Fatwa no. 18805

Q 7: What is the ruling on letting an 11 year-old-child be the Imam (the one who leads
congregational Prayer) if they have memorized more Surahs (chapters of the Qur'an)
than the others?

A: There is nothing wrong in discerning children being the irnan if among those who are present with
thetn they are the ones who can best recite the Qur'an or memorize more of the Qur'an, according to
the report related by Al-Bukhari in his Sahih (Book of Authentic Hadith) on the authority of 'Arnr ibn
Salamah (may Allah be pleased with him) that the Prophet (peace be upon him) said, 'When the

time for Salah becomes due, one of you should pronounce the Adhan (call for Prayer), and the one
who has (memorizes) more of the Qur'an should lead you in Salah." (jArnr i Dn Salamah said), "So
they looked and did not find anyone who memorizes more of the Qur'an than I. So they made me
lead them in Salah, when I was a six or seven-year-old boy.">

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

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Fatwa no. 19181

Q: What is the ruling on offering Salah behind an Imam (the one who leads
congregational Prayer) who makes amulets and another one who supplicates to the
pious believing that they can bring benefit and ward off harm?

A: It is permissible to perform Salah behind the Imam who makes amulets containing Ayahs of the
Qur'an, supplications, Allah's Names and Attributes, etc.

(Part No. 6; Page No. 286)

However, it is impermissible, according to the preponderant view, to write such amulets containing
such things because of the general Hadith that prohibit wearing them. They are prohibited as a
precautionary measure to block the means leading to Shirk (associating others in worship with Allah)
and because they may be desecrated when wearing them on entering the bathroom. Consequently,
when a better Imam who does not write these amulets is available, you are recommended to offer
Salah behind him. If this Imam writes the amulets containing things other than the Qur'an and Allah's
Names and Attributes, it is impermissible to offer Salah behind him. Wearing these amulets
containing unlawful things involves minor, or perhaps major Shirk (associating others in worship with
Allah) depending on the writer's intention based on the general Hadith in which the Prophet (peace
be upon him) stated, (Unlawful) Ruqyahs, charms and love-potions are (acts of) Shirk. (Related by

Imam Ahmad in Al-Musnad and by Abu Dawud in the Sunan.) The Prophet (peace be upon him) also
stated, <If someone ties an amulet, Allah will not accomplish his affairs for him and if someone ties a

cowrie shell, Allah will not protect him. Another narration reads, Whoever wears an amulet

commits an act of Shirk. This Imam should be advised about the ruling on his act which goes

against monotheism. Perhaps he may repent to Allah (Glorified be He).

As for the Imam who calls on the pious instead of Allah, thinking that they mediate between people
and Allah bringing benefits and removing harm, it is impermissible to offer Salah behind him and any
Salah performed behind him is null and void. This is even more so when such a person supplicates,
slaughters animals or makes vows for the sake of the pious.

(Part No. 6; Page No. 287)

Beseeching anyone other than Allah thinking that they can bring benefit or ward off harm is a form of
major Shirk. This form of seeking help is an act of worship that is not permissible to offer to anyone
other than Allah. Such Imam, while in this state, should not lead people in Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 19009

Q: Dear Shaykh, we are writing to request a Fatwa (legal opinion issued by a qualified
Muslim scholar) about a matter that many Muslims suffer over the city of Jilak in France.
On the 27th of Ramadan, in 1994, the Muslim committee decided to close the Masjid
(mosque) due to a misunderstanding between us and them. The matter remained the
same until l Eid-ul-Adha (the Festival of the Sacrifice), when the Masjid was opened again
and we performed Salat-ul- l Eid (the Festival Prayer) there. After around three months,
the group that had separated from the Masjid decided to hire a hall to perform the Five
Obligatory Daily Prayers. Few days after that, the regular Imam came to the main Masjid
and contacted us, asking to return to the Masjid. He promised that he would be with us
and the other group equally. Despite all these attempts, we have not returned to the
Masjid. It is worth mentioning that the Masjid is never a quarter full; only 40 people at
most perform Salah there and the area of the Masjid is enough for 100 people or more. A
little while afterwards, we brought an Imam to lead us in the daily obligatory Salah and
also the Jumu'ah (Friday) Prayer in the place we hired.

(Part No. 6; Page No. 288)

However, after a while, we discovered that the Imam we brought writes what he calls:
"Cure for people" (i.e. amulets), and takes fees for this.

The question is: Is it permissible to perform Salah behind a person who writes amulets
and preservers? Is it permissible to perform congregational Salah in the place that we
hired, despite there being Al-Masjid Al-Jami l (the large mosque where Jumu'ah [Friday]
Prayers are held) that is not full on Friday. Many people are still asking us to return to
Al-Masjid Al-Jami\ As-salamu 'alaykum warahmatullah wabarakatuh (May Allah's Peace,
Mercy, and Blessings be upon you!)

A: You should gather together in the Masjid to perform the Five Daily Prayers and also the Jurnu'ah
(Friday) Prayer as much as you can, because the Religion of Islam encourages union and
performance of Salah in congregation.

As for the Imam who writes amulets, if he is writing in them from the Qur J an and permissible
Du'a J (supplication), performing Salah behind him is valid, but he should be advised to stop writing
these amulets, because the sound opinion is that this is not permissible. If he writes in these amulets
any words relating to Shirk (associating others with Allah in His Divinity or worship) or meaningless
words (gibberish), it is not permissible to perform Salah behind him and it is not permissible to leave
him as the Imam for the Masjid; you should remove him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

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(Part No. 6; Page No. 289)
Fatwa no. 16460

Q: I live in a social care center and I suffer paralysis that forces me to offer Salah
(Prayer) on a wheelchair. There is a Masjid (mosque) in the center but those who lead
the Salah are people who adopt Sufi beliefs, such as believing in the ability of the dead to
harm and benefit, etc. We fear that their beliefs might be tantamount to Shirk
(associating others with Allah in His Divinity or worship). However, there is no one to act
as an Imam (the one who leads congregational Salah) except such people. Is it
permissible to offer Salah behind them? If not, is it permissible for a disabled person who
uses a wheelchair and wears a urine bag, because he cannot control his urination, to
lead the Salah? The Ma 'mums (persons being led by an Imam in Prayer) would also be
disabled people, a group of Indians who cannot recite the Qur'an well, and a group of
Sufis. Please advise in detail.

A: If you are certain that those who lead the Salah adopt beliefs entailing Shirk, such as supplicating
to people other than Allah or beseeching someone other than Allah, it is not permissible to offer
Salah behind them. In this case, you are required to offer congregational Salah led by an Imam who
should be the best amongst you in terms of reciting the Qur'an and completing the pillars of Salah as
much as he can. Allah (Exalted be He) says: So keep your duty to Allah and fear Him as much as

you can) The Prophet (peace be upon him) said to a sick person: Offer Salah while standing; if you

cannot do this, offer it while sitting; if you cannot do this, offer it while lying on your side; and if you
cannot even do that, then offer Salah while lying on your back. If the people who sometimes act as

Imams adopt no beliefs entailing Shirk, but they only
(Part No. 6; Page No. 290)

commit some Bid "ahs (innovations in religion), it is valid to offer Salah behind them until a more
qualified Imam leads the Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Second question of Fatwa no. 16855

Q 2: My brother lives in a village that has only one Masjid (mosque). The point is that the
people of this village along with their Imam (the one who leads congregational Prayer)
indulge in acts of major Shirk (associating others with Allah in His Divinity or worship),
such as offering sacrifices for people other than Allah, seeking help from people other
than Allah, and making Du^a" (Supplication) to people other than Allah. Is it permissible
to perform the congregational Salah (Prayer) with them and behind their Imam?

A: salah which is performed behind an Irnarn who makes Du"a' to other than Allah or seeks their
help, or offers sacrifices to other than Allah is invalid. This is because such an Imam is considered a
Mushrik (one who associates others with Allah in His Divinity or worship) whose Salah is invalid, and
so is the Salah of his Ma'mums (persons being led by an Imam in Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

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The first question of Fatwa no. 16326

Q 1: Many Imams of our Masjids (mosques) follow the Tijany Tariqah (a Sufi order). The
students said that it is impermissible to follow an Imam who adheres to this order. Is this
correct?

(Part No. 6; Page No. 291)

A: Every Muslim is obliged to follow the Qur'an and Sunnah and to imitate the Messenger (peace be
upon hirn), the scholars who follow his Sunnah, and those who apply the teachings of the Qur'an and
Sunnah. You are prohibited to follow and imitate heretics who follow Sufi orders. Furthermore, it is
impermissible to offer Salah behind them if they commit Shirk, in deeds and words, such as
supplicating or slaughtering animals for the sake of anyone other than Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
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"Abdullah ibn
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"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

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Tenth question of Fatwa no. 19479

Q 10: What is the ruling on offering Salah behind a ShHte who belongs to Rafidah (a
Shi % ah group denying the caliphates of Abu Bakr Al-Siddiq and ^Umar ibn Al-Khattab and
making accusations against them and many other Companions of the Prophet)?

A: Salah which is offered behind a Mubtadi " (one who introduces innovations in religion) of a
Mukaffirah (major sin whose perpetration lead to disbelief) practice is invalid. An example for the
foregoing is one who seeks help from someone other than Allah, makes Du"a' (Supplication) to
someone other than Allah, offers sacrifices to someone other than Allah, believes that the Qur'an is
incomplete, defames the Mother of the Believers "Aishah (may Allah be pleased with her), reveres
"Aly (may Allah be pleased with him) or any other person of Ahl-ul-Bayt (members of the Prophet's
extended Muslim family) excessively, makes Du "a' to them instead of Allah, or slanders the Sahabah
(Companions of the Prophet, may Allah be pleased with them all).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 292)

The first question of Fatwa no. 17788

Q 1: We were once sitting in the Masjid (mosque) when a man came and asked us where
to find a charlatan. We reproached him for asking about such superstitions. However,
the Imam (the one who leads congregational Prayer) of the Masjid told the man, "Do not
pay attention to these people; they do not know anything. Go search for a charlatan, as
Allah helps the one who depends on material causes." What do you think of the saying of
this Imam?

A: a person who thinks acts of swindle, sorcery and divining are permissible is impermissible to be
taken as an Imam, as he is considered an apostate from Islam, and the Salah (Prayer) of an
apostate is not valid, according to Allah's saying, But if they had joined in worship others with Allah,

all that they used to do would have been of no benefit to them. Sorcery, swindle and divining is

considered Shirk (associating others in worship with Allah), as they entail seeking the help of
someone other than Allah, whether Jinn (creatures created from fire) or devils.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Salih Al-
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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16682

Q: Is it permissible for a Muslim woman to lead her husband and sons in Salah (Prayer),
whether or not she is more knowledgeable religiously than them? Please explain this to
me.

(Part No. 6; Page No. 293)

A: It is not permissible for a woman to lead men in Salah. This is asserted according to the Four
Madh-habs (the Four Schools of Jurisprudence: Hanafy, Maliky, ShafTy, and Hanbaly). It has never
been known in the life of Muslims in their practicing of Islam that a woman led a man or men in
Salah, acting upon the general meaning of the Hadith narrated by Abu Bakrah (may Allah be pleased
with him) , who reported that the Prophet (peace be upon him) said, "Never will succeed such a

people who place a woman in charge of their affairs. " (Agreed upon by Al-Bukhari and Muslim)

Leadership in Salah is certainly one of the greatest charged responsibilities and forms of Ibadah
(worship) that is based on Tawqif (a religious text and not personal opinion) and pursuance of the
Prophet's example. If a woman leads a man in Salah, his Salah is not valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Chairman

Bakr Abu
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"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18911

Q 3: What is the wisdom for women to clap and men to say Tasbih (saying: "Subhan Allah
[Glory be to Allah]") when an imam (the one who leads the congregational Prayer)
makes an error due to forgetfulness in congregational Salah (Prayer), since a woman's
voice is not considered to be part of her l Awrah (should be concealed and not displayed
in public)?

A: The wisdom behind prescribing clapping for women if an Imam makes an error is that their voices
may be a Fitnah (temptation) to some people, so women were commanded to clap their hands to
avoid this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 294)

Fatwa no. 19454

Q: Next to my house is a Masjid (mosque) whose imam (the one who leads congregational
Prayer) prays while sitting on a chair and using a table as he is unable to make RukiT
(bowing) or Sujud (prostration) on the floor because of a pain in his knees. It may be
worth mentioning that some of the Ma 'mums (persons being led by an Imam in Prayer)
who pray behind the concerned Imam know some parts of the Qur'an by heart. Is it thus
permissible for me to perform Salah (Prayer) behind him?

A: In case that such an Irnarn is permanently unable to stand for Salah and make Sujud on the floor ,
Salah which is performed behind him by Ma'mums who are physically fit is invalid. Moreover, it is
impermissible for the concerned Imam to lead the Salah as he is unable to perform some of its
Rukns (integrals). Consequently, the Imam in question has to be substituted by another one who is
able to perform all the Rukns of Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

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ngdorn of Saudi Arabia

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Fatwa no. 19079

Q: I have been suffering from a problem for 4 years, since I was involved in a car
accident that paralyzed my left arm and caused a weakness in my left side. I have a BA
in the Arabic language, have memorized many parts of the Qur'an, and recite Al-Fatihah
and as much as I can from the Qur J an. Will my leading of people in Salah (Prayer) be on
the same level as that of a healthy man?

(Part No. 6; Page No. 295)

A: If your paralysis prevents you from performing the standing, the Ruku' (bowing), the Sujud
(prostration) on the seven parts of body, the sitting, or any of the other pillars or conditions of the
Salah, it will not be correct for anyone to perform Salah behind you, except for someone like you. It
is obligatory on you not to offer to be an Imam (one who leads others in congregational Prayer), as
you can not perform the pillars and conditions of Salah. If, however, your paralysis does not prevent
you from what has been mentioned, a Salah performed behind you will be correct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

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Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15711

The Imam of the Masjid (mosque) suffered a certain disease and then his leg was
amputated. Now, he comes to the Masjid by car and sits on a wheelchair which he moves
by pushing its wheels. He leads the Ma 'mums (persons being led by an Imam in Prayer)
by gesture while sitting on the wheelchair. Is it permissible for him to lead people in Salah
although there are others who recite the Qur'an better than this disabled Imam?

A: It is permissible to offer Salah behind an Irnarn who is sitting due to an illness that is expected to
be cured. However, it is not permissible to offer Salah behind a lame person whose disability is
incurable, for he is permanently unable to do one of the main pillars of Salah i.e. he cannot stand up.

(Part No. 6; Page No. 296)

The congregation should ask for appointing another Imam to lead them in Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17323

Q 1: The Masjid (mosque) where I offer Salah (Prayer) has a regular Imam who has
become sick and cannot stand up. There is disagreement among people about how to
offer Salah behind him. Some people believe that the regular Imam should lead the Salah
sitting and the Ma 'mums (persons being led by an Imam in Prayer) should offer Salah
sitting as well. They take as evidence the following Hadith: The Irnarn is appointed only to

be followed... at the end of which the Prophet (peace be upon him) said: If he performs
Salah sitting, you should all perform Salah sitting. Other people claim that this above-
mentioned Hadith was abrogated when the Prophet (peace be upon him) led the people
in Salah during his fatal illness while sitting.

What is the ruling on this?

A: If the regular Imam is afflicted with a curable disease that makes him unable to stand and he
starts leading the people in Salah while sitting, the Ma'rnurns should offer Salah sitting as well. This
is because the Prophet (peace be upon him) said: The Imam is appointed only to be followed. ..)

until his saying: If he performs Salah sitting, you should all perform Salah sitting.) As for the event

of the Prophet (peace be upon him) leading the people in Salah while sitting during his fatal illness,
this took place when Abu Bakr (may Allah be pleased with him) started leading the people in Salah
while standing and then the Prophet (peace be upon him) came and - while seated - continued
leading the Salah. This event proves that if the Imam has already started Salah while standing and
then he falls ill and has to sit down during Salah,

(Part No. 6; Page No. 297)

the Ma 'mums should continue their Salah while standing. However, a group of religious scholars
stated that since the Sahabah (Companions of the Prophet) offered Salah behind the Prophet (peace
be upon him) during his fatal illness while standing, then it is permissible to offer Salah behind a
seated Imam while standing. Other texts of Hadith prove that it is better to sit behind a seated Imam.
Both opinions are respected and there is no harm in this In sha J a-Allah (if Allah wills).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 18762

Q 8: some Imams (those who lead people in Prayer) appoint a deputy to lead the people
in salah (Prayer) when they travel, and the man who is appointed shaves his heard. Is it
permissible for those who shave their beards to lead people in Salah?

A: It is not permissible for an Irnarn to appoint someone as a deputy for them who commits sins
publicly j such as shaving the beard or smoking, because the Imam should be a good example and a
custodian. It is, therefore, obligatory that outward signs of righteousness and uprightness appear on
him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 298)

The first question of Fatwa no. 16648

Q 1: Is it permissible to offer Salah (Prayer) behind an Imam (the one who leads
congregational Prayer) whose wives do not wear Hijab (veil) nor are Islamic ally dressed
despite his knowledge of such an obligation? And is it permissible to offer Salah behind an
Imam whose garment reaches below his ankles?

A: An Imam who might commit some apparent sins should be advised to repent from them;
otherwise he should be replaced with a more pious I ma in, if possible. However, offering Salah
behind the said Imam is valid In sha J a-Allah (if Allah wills).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

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Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Third question of Fatwa no. 19248

Q 3: Is it permissible for a person who indulged in involuntary manslaughter to act as a
regular Imam (the one who leads congregational Prayer)?

A: It is permissible for whoever indulged in involuntary manslaughter to act as an imam as he is not
considered sinful. However, it is Wajib (obligatory) on him to offer a Kaffarah (expiation) which is to
free a slave, or if he is unable to do so; to observe Sawm (Fast) for two successive months. Besides,
the Diyah (blood money) of the deceased has to be paid by the extended family of the killer if the
inheritors of the deceased claim it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

(Part No. 6; Page No. 299)

Fatwa no. 14835

Q: I am the Imam (one who leads the people in Prayer) of a Masjid (mosque) in a village
in Morocco and I would like Your Eminence to give me a general definition of the
prerequisites for acting as an Imam. As I am unmarried, is my position as an Iman lacking
or not? Is it permissible for me to lead the people in Al-Jumu l ah (Friday) Prayer?

A: It is permissible for an unmarried man to be an Imam and the Salah will not be deficient. It is also
permissible for you to lead the people in Jurnu'ah (Friday) Prayer and deliver the Friday Khutbah
(sermon), according to the Hadith on the authority of Ibn Mas'ud (may Allah be pleased with him)
who narrated that the Messenger of Allah (peace be upon him) said, {'The most versed in reciting

the Book of Allah should lead the people in Salah. If they are equally versed in recitation, then the
one who is most knowledgeable about the Sunnah. If they are equally knowledgeable about the
Sunnah, then the earliest to undertake Hijrah (Migration from Makkah to Madinah). If they are equal
in terms of Hijrah, then the earliest to embrace Islam." According to another narration, 'then the
oldest in age." (Related by Muslim, Abu Dawud, and Al-Tirmidhy)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20320

Q 2: What is the ruling on whoever discerned the ritual impurity of the Imam (the one
who leads congregational Prayer) behind whom he offers Salah (Prayer)? What should
he do?

A: If a Ma'rnurn (a person being led by an Irnarn in Prayer) knew before offering Salah (Prayer) that
the Irnarn was ritually impure, it is not permissible

(Part No. 6; Page No. 300)

for him to offer Salah behind him. The same applies if he knew of that matter while offering Salah
and the Imam did not make someone else succeed him to lead people in the remainder of the Salah,
as Taharah (ritual purification) is a prerequisite for the validity of Salah. Thus, he should repeat
Salah if he offered it behind the said Imam. However, if the Ma'mum (a person being led by an Imam
in Prayer) did not know of that matter until Salah was concluded, his Salah is valid and there is no
need for him to repeat it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

iakr Abu Zayd

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 21368

Q 6: A Ma'mum (person being led by an Imam in Prayer) joined l Asr (Afternoon) Prayer
during the fourth Rak'ah (unit of Prayer) then another man came and started praying
behind him. Is it thus permissible for the first praying person to change his intention from
being a Ma'mum to being an Imam (the one who leads congregational Prayer)?

A: It is permissible for whoever misses congregational Salah (Prayer) and cannot find anybody else
to start a new congregation with, to pray (as a Ma'mum) behind a person who is making up for the
Rak'ahs (units of Prayer) that they missed after the Taslim (salutation of peace ending the Prayer) of
the Imam. Proof for the foregoing is that the Prophet (peace be upon him) was offering Salah during
the night and Ibn 'Abbas came and prayed behind him. Moreover offering Salah in congregation is
more rewarded.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 301)

The second question of Fatwa no. 20879

Q 2: if someone enters the Masjid (mosque) after the end of Salah (Prayer) and finds
one of the Ma 'mums (people being led by an imam in congregational Prayer) completing
his Salah, should he offer Salah behind that person and make him the imam after he was
a Ma 'mum, by standing to his right and tapping on his shoulder to inform him that he has
joined Salah with him? Please advise concerning the Ma'mum being an Imam (the one
who leads congregational Prayer) and offering two congregations at the same time in
the Masjid.

A: It is permissible for a person who enters the Masjid after the end of Salah to offer Salah behind
one of the Ma'rnurns who have joined part of the Salah with the Irnarn. In this case, the one who was
the Ma'rnurn is now the Irnarn, according to the most authentic of the opinions of scholars. However,
it is impermissible to hold a second congregation before the first congregation is finished. If a person
enters the Masjid and finds a congregation, he should join them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 14695

Q 2: After performing the obligatory "Isha Salah ([Might Prayer), an Imam did us a favor
and led our congregation in Salah and another group of people

(Part No. 6; Page No. 302)

joined the Salah. When they knew that the person leading us in Salah had already
performed the obligatory Prayer and was leading us just to do us good, they repeated
their Salah. However, we did not repeat it. Is the Salah we performed with this Imam
valid or not? What is the ruling on the people who repeated the Salah?

A: It is perimissiblG for anyone who performed the obligatory prayer to lead a congregation who have
not yet performed the obligatory prayer. In this case, the Salah will be Nafilah (supererogatory) for
the Imam and obligatory for the congregation. It is reported by Muslim in his Sahih on the authority
of Jabir ibn "Abdullah thatMu"adh used to offer Salah with the Prophet (peace be upon him) and
then return to his people to lead their congregation in the same Salah. Furthermore, Abu Dawud and
others narrated that when the Prophet (peace be upon him) saw a man who missed the
congregational Prayer, he said. Is there any man who may do good with this (man) and pray along

with him? Accordingly, it is permissible for a person who offers Nafilah to pray behind an Imam who

offers the obligatory Salah and vice versa. Therefore, you are not required to repeat the Salah you
performed behind this Imam. Likewise, the group that joined your congregation are not required to
repeat it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15435

Q 2: I entered the Masjid (Mosque) to offer Zhuhr (Noon) Prayer to find a man offering
the two Rak ahs after Zhuhr (Noon) Prayer and I wanted to offer the obligatory Salah
(prayer). Is it permissible

(Part No. 6; Page No. 303)

for me to join him in Salah, or not?

A: It is permissible according to the most correct opinions of the scholars for whoever enters the
Masjid after the congregation is over and finds a man offering Sunnah (supererogatory) Salah to join
him with the intention of offering the obligatory Salah. This is because Mu "adh (may Allah be pleased
with him) used to offer Salah with the Prophet (peace be upon him) then he used to go to lead his
people in Salah which is the obligatory Salah for them, whereas it is Nafilah (supererogatory) on his
part. The Prophet (peace be upon him) allowed him to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17953

Q 3: Is it permissible for a Muslim intending to perform an obligatory Salah to be led by
someone who is performing a Sunnah Ratibah (supererogatory Prayer performed on a
regular basis) or other Salah (Prayer)? Please answer this in detail. And what is the
ruling on performing Salah behind minors or smokers?

A: The sound scholarly opinion is that there is nothing wrong in performing an obligatory Salah led
by someone performing a supererogatory Salah. This is based on the story of Mu'adh (may Allah be
pleased with him) who used to perform Salah with the Prophet (peace be upon him) and then go to
lead his people in offering that Salah. There is also nothing wrong in performing Salah behind
discerning children, according to the sound scholarly opinion. This is based on the story of 'Arnr ibn
Salamah who used to lead his people in Salah when he was a young boy. There is nothing wrong in
performing Salah behind Muslims who smoke or perform other acts of disobedience, according to the
sounder scholarly opinion. However, if it is possible to perform Salah behind other people who are
upright, that would be better. Smokers and those who commit sins publicly should not be appointed
as Imams, because they would be

(Part No. 6; Page No. 304)

bad examples to others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18659

Q: One day I was late for Fajr (Dawn) Prayer. I went to Al-Masjid Al-Jamr (the large
mosque where Jumu ah [Friday] Prayers are held) hut I did not find any people to start
a new congregational Salah (Prayer) with. I only found a man making up for Sunnah
Qabliyyah (supererogatory Prayer performed before an obligatory Prayer) of Fajr Prayer
so I prayed with him. The point is that such a man did not recite in Jahr (loud voice). Is
this correct or does the concerned man have to recite in Jahr though he was praying a
Sunnah (supererogatory act of worship following the example of the Prophet)? Besides,
do I have to perform the same Salah again because such a man did not read in Jahr?

A: What you have done is permissible for it is generally allowed for whoever prays obligatory Salah
to pray as a Ma'rnurn behind someone who is praying a Nafilah (supererogatory) one. Proof for the
foregoing is that Mu "adh (may Allah be pleased with him) would pray firstly as a Ma'rnurn behind the
Prophet (peace be upon him) then he would pray the same obligatory Salah as an Imam for his
people which would count for him as a Nafilah Prayer. On the other hand, the fact that the man you
prayed behind did not recite in Jahr does not change the ruling mentioned above as reciting in Jahr is
Sunnah (a commendable act) in Fajr and all Salahs (Prayers) which are performed at night.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Deputy Chairman

Chairman

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Portal of the geneTSTTresidency
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The second question of Fatwa no. 20441

Q 2: A man entered the Masjid (mosque) and started to perform Tahiyyat-ul-Masjid
(two-unit-Prayer to greet the mosque).

(Part No. 6; Page No. 305)

Another man came and joined him performing an obligatory Salah (Prayer), making the
first man an Imam (the one who leads congregational Prayer) and the second a Ma'mum
(a person being led by an Imam in Prayer). After the Imam had finished the two Rak l ahs
(units of Salah) of Tahiyyat-ul-Masjid he offered the Taslim (salutation of peace ending
the Prayer), and the Ma'mum stood to complete his Salah (Prayer). The one who had
been the Imam then went on to perform the obligatory Salah behind the second man
who had been the Ma'mum; so the Imam and the Ma'mum changed places. Is this
permissible?

A: It is valid for one performing an obligatory Salah to be led in praying by one performing a
supererogatory Salah and vice versa. This is because Mu'adh (may Allah be pleased with him) used
to perform Salah with the Prophet (peace be upon him) and then go back and lead his people in
offering the same Salah, as reported in the Hadith agreed upon by Al-Bukhari and Muslim. The
Prophet (peace be upon him) also once saw a man praying alone, so he (peace be upon him) said,
("Is there no man who will act charitably towards this (man) and pray with him?" (Related by Abu

Dawudj Al-Tirrnidhy and Ahmad)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 19318

Q 1: While we were offering Tarawih (special supererogatory night Prayer in Ramadan) in
congregation in the Masjid (mosque), another congregation for the ^Isha" (Night) Prayer
was established. This distracted us and we could not focus on Tarawih until the Isha"
Prayer finished. What should be done in a similar case? Should those who had missed the
x Isha" Prayer join the congregation of the Tarawih but with the intention of offering
Isha 1 ? Should they wait until the Tarawih Prayer is finished and start offering the
x Isha"? Is it correct to establish a congregation for the ^Isha" Prayer while the Tarawih is
already established?

A: If a person misses the "Isha 1 Prayer and there is another congregation offering the
(Part No. 6; Page No. 306)

Tarawih, this person has the choice of either offering the Tsha' prayer individually or with another
group who has also missed the "Isha 1 Prayer, or to join the congregation of the Tarawih Prayer but
with the intention of offering the "Isha 1 . In the latter case, the Ma'rnurn (the person being led by an
Imam in Prayer) should stand up after the Imam says the Taslim (salutation of peace ending the
Prayer) and continue their Salah. This is because the soundest opinion of the scholars' two opinions
assumes the validity of Salah of a person offering Faridah (obligatory) Prayer behind an Imam (the
one who leads congregational Prayer) offering a Nafllah (supererogatory) Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 20054

Q 2: It is established that if a person who is on a journey offers Salah behind a resident
Imam (the one who leads congregational Prayer), he has to complete his Salah with that
Imam, so as to avoid differences in intentions. Yet, if a person is offering the obligatory
Salah behind one who is offering a Nafilah (supererogatory) one, is this valid with the
differences in intentions? Similarly, how could a person offering Zhuhr (Noon) Prayer
perform Salah behind someone who is offering ^Asr (Afternoon) Prayer although they
have different intentions? Please advise.

A: it is permissible for a person offering the obligatory Salah to be led by a person offering a
supererogatory Salah, and vice versa. This is not similar to the prohibition related to making different
things than that of the Imam, for the many evidences permitting that, such as the story of Mu "adh
who used to lead his people in the "Isha' (Night) Salah after having offered the same Salah with the
Messenger of Allah (peace be upon him). Similarly, the Prophet led the other group of his Sahabah
(Companions of the Prophet) in performing two Rak "ahs of Salat Al-Khawf (Prayer in Times of Fear)
after he led the first group and pronounced Taslim (salutation of peace ending the Prayer).

(Part No. 6; Page No. 307)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

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Fatwa no. 20826

Q: I performed the Maghrib (Sunset) Prayer and then I stood performing the
supererogatory Salah (Prayer) after it when someone came and joined me in the Salah. I
would like to ask about how I can indicate to someone praying beside me that there is
another congregation, so their Salah will not be nullified and to let them know that I am
performing a supererogatory Salah.

A: It is permissible for that person who was offering an obligatory Salah to be led by you in praying
while you were offering supererogatory Salah, according to the more correct of the two opinions
maintained by the scholars, anyone who is joined by another while offering supererogatory Salah
should not prevent them. The Salah of the person who joined you is valid. This is substantiated by
the Hadith reporting that: Ibn 'Abbas (may Allah be pleased with them both) came to the

Messenger of Allah (peace be upon him) while he was performing Salah alone at night and stood to
his left. The Prophet (peace be upon him) moved Ibn 'Abbas to his right and led him in Salah.) It is

also authentically reported that Mu'adh (may Allah be pleased with him) used to perform
l Isha J (Night) Prayer with the Messenger of Allah (peace be upon him) and then go and lead his
people in offering this Salah. This Hadith is agreed upon by both Al-Bukhari and Muslim. Mu'adh's
second Salah was a supererogatory Salah for him, but the Salah of those who followed him was an
obligatory Salah. The Prophet (peace be upon him) did not disapprove of this, which indicates that it
is permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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(Part No. 6; Page No. 308)

The first question of Fatwa no. 14167

Q 1: Having arrived late to the Masjid (Mosque), I joined the Imam during the Sujud
(Prostration) of the last Rak ah (unit of prayer) of Maghrib (Sunset) Prayer. I stood on
the left side of the row, while some who were offering Salah on my right missed one or
two Rak^ah. When the Imam pronounced Taslim (salutation of peace ending the Prayer),
I led them in Salah. Is this valid? Some of them sat and pronounced Taslim after the first
Rak * ah and others sat for the first Tashahhud (a recitation in the sitting position after
the second Rak * ah) then stood to complete the Salah? What should the Imam and the
Ma 'mums (persons being led by an Imam in Prayer) do in such case?

A 1: When a worshipper who arrives late and misses some units of Salah becomes the Imam, he
should make up for the units that he missed. Other latecomers who join him should also make up for
the units that they missed behind him until he ends Salah with Taslim. Then, they must rise to make
up for the remaining units that they missed after the Imam pronounces Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

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rman

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 14358

Q 3: Someone stood up to make up for the Rak'ahs (units of Prayer) they had missed
with the congregation; is it permissible for latecomers to the Salah (Prayer) to join
someone who is making up for missed Rak'ahs and make them the Imam (the one who
leads congregational Prayer) for the same obligatory Salah?

(Part No. 6; Page No. 309)

A: it is permissible for someone who is standing to make up for the missed Rak'ahs to lead others
who join them in their remaining Rak'ahs and for them to make up for what they missed also. The
person who is leading should know about the others and indicate that they are aware that they are
the Imam by raising their voice in the Takbir (i.e. saying Allahu-Akbar)., recitation, or by other means.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

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"Abdul-Razzaq "Afify

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ngdorn of Saudi Arabia

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Second question of Fatwa no. 20029

Q 2: What should the Ma 'mums (persons being led by an Imam in Prayer) do if the Imam
(the one who leads congregational Prayer) falls down during the salah (Prayer)? Should
they give aid to him or do they have to proceed with the Salah and let only one of them
help the Imam?

A: If an Irnarm is unable to complete the Salah because he fainted etc.; one of the Ma'imurms is to
step forward to act as an Irnarn and continue the Salah as what happened in the story of "Urnar
(may Allah be pleased with him). On the other hand, if the first Imam needs help; it will be
permissible for one or more Ma'rnurn to relieve him provided that they make up for their Salah later
on.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 310)

The first question of Fatwa no. 20526

Q 1: One day, one of our colleagues led us in Zhuhr (Noon) Prayer in the workplace. He
offered the Salah so quickly that we could not finish reciting Surah Al-Fatihah except
during Ruku 1 (bowing) in more than one Rak'ah. Is the salah performed in this manner
valid? What is the ruling on the Imam who offers Salah hastily without the least serene
reflection?

A: Your Salah is valid, if he recited Al-Fatihah. However, the Irnarn should offer Salah in a state of
tranquility to let the people led by him do the pillars and obligations of Salah. He should not hasten in
such a way that causes him and other people to offer Salah improperly.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

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"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19687

Q 1: If someone is offering Salah behind an Imam (the one who leads congregational
Prayer) and the Imam precedes him with the Sujud (prostration) or RukiT (bowing), and
it is not possible for the Ma'mum (person being led by an Imam in Prayer) to perform
that Sujud except alone, is their Salah valid and accepted or void because they were
unable to follow the Imam, even though it was not done deliberately?

A: First: It is obligatory upon the Irnarn to perform the Salah calmly and consider the Ma J mums
(persons being led by an Imam in Prayer), so they can perform the pillars of the Salah and its
obligations, such as the standing.

(Part No. 6; Page No. 311)

Ruku' and Sujud.

Second: a Ma'mum should follow the Imam and not fall behind him or delay in performing the
obligations with the Imam. If they catch up with the Imam when he is performing the Ruku' or Sujud,
the obligation is to say: "Subhana Rabbiya Al-'Adhim (Glory be to my Lord, the Most Great)" once
during the Ruku' and : "Subhana Rabbiya Al-AMa (Glory be to my Lord, the Most High)" once during
the Sujud. The Ma'mum should then follow the Imam and their Salah will be valid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16843

Q 2: Some Muslims do not offer the JurmTah (Friday) Prayer, the Two "Eid Prayers, or
the Tarawih (special supererogatory night Prayer in Ramadan) in this Masjid (mosque)
and go to other Masjids to offer Salah (Prayer) there. This is because the two Imams of
the Masjid are not well versed in Hadith and do not memorize the Qur'an. Both, the Arab
Imam and the Turkish one, were taught the Arabic language in non-religious schools. Are
those who have stopped offering Salah in this Masjid and offer it elsewhere sinners?

A: It is better for rnuslirns to offer Salah behind an Irnarn who is qualified for this job, whether he is
the Irnarn of a Masjid next to their houses or of any other Masjid as long as going to this other Masjid
does not result in any harm, such as

(Part No. 6; Page No. 312)

a feeling of discomfort on the part of the Irnarn of the nearby Masjid or his followers because of thern
leaving their Masjid to another.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18872

Q: What is meant by Niyet-ul-Mufaraka (intention of leaving the imam), i.e. stopping
following the imam (the one who leads congregational Prayer) and praying individually?
What are its pertinent cases in which it is permissible? Please, present your direction and
advice regarding this.

A: Niyet-ul-Mufaraka or praying individually refers to the case when the person praying starts Salah
with the Imam, then intends leaving hirn to complete it alone. This is permissible if there is an
excuse, such as the Imam's unusual prolonging of his Salah in a way that causes difficulty to the
diseased or the elderly or for those who fear the loss of their money or anything that invalidates the
Salah. This is due to what is narrated by Jabir (may Allah be pleased with him) that he said: <

Mu "adh used to offer Tsha' (Night) Prayer with the Prophet and then go to lead his people in prayer.
Once he led the people in prayer and recited Surat-al-Baqara. A man left (the row of the praying
people) and offered (light) prayer (separately) and went away. When Mu'adh came to know about it
he said. "He (that man) is a hypocrite. When the man heard that, he said: I am not a hypocrite, so he
came to the Prophet and told him of what happened, whereupon the Prophet (peace be upon him)
called Mu'adh and said twice, "0 Mu'adh! You are putting the people to trials? 0 Mu'adh! You are
putting the people to trials? Recite Surah such-and-such. He said: "And surahs of Al-Burooj, Al-Lail
(By the night as it envelops),

(Part No. 6; Page No. 313)

Al-Tariq (By the heaven, and At-Tariq (the night-comer, i.e. the bright star) and Al-Ghashiya (Has
there come to you the narration of the overwhelming (i.e. the Day of Resurrection)." (Agreed upon

by Al-Bukhari and Muslim). The Prophet (peace be upon him) did not order that man to repeat his
Salah or disapprove of what he did. This indicates the permissibility of the Ma'mum leaving the Imam
for an excuse as mentioned. Yet, if the Ma'mum left the congregation with no excuse or need, this is
not permissible and his Salah is Batil (null and void).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Second question of Fatwa no. 19080

Q 2: is a latecomer who makes up for the Rak^ahs (units of Prayer) that he missed
regarded as someone who prays alone and thus he has to have a Sutrah (barrier placed
in front of a person praying) etc.? Or is he to complete his Salah (Prayer) on the grounds
that he is in congregational Salah in which he follows the Imam (the one who leads
congregational Prayer) and thus he does not have to use a Sutrah, bearing in mind that
the Prophet (peace be upon him) said: The Imam is appointed only to be followed; so when he

recites Takbir (saying: "Allahu Akbar [Allah is the Greatest]"); you should also recite that.)

A: A person catches up with the congregational Salah when they pray one Rak "ah (unit of Prayer) or
more with the Imam. On the other hand, such a person continues to be a Ma'mum (a person being
led by an Imam in Prayer) even when they make up for the Rak "ahs that they missed for there is still
a connection between them and their Imam. Consequently, the Sutrah of the Imam is sufficient for
the concerned latecomer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

I-rj'. I M j rr,_ ♦ EiJflWLjJ tf^Bff^^B

of Scholarly Research and lfta r

(Part No. 6; Page No. 314)

The first question of Fatwa no. 17649

Q 1: there is a regular Imam in our village who does not recite the Qur'an well. He turns
confirmation into denial, changes the diacritics, and replaces some letters with others. In
addition to this, he performs the Sirri Salah (Prayer with subvocal recitation) so quickly
that the Ma'mums (people being led by the Imam in Prayer) may not be able to complete
the recitation of Surah Al-Fatihah in the last two Rak'as. When I go to perform Salah
(Prayer) in one of the neighboring Masjids (mosques), I notice that my father is not
happy, but he does not know the mistakes that this Imam commits. This Masjid is next to
our house and my father comes to my house to remind me of the Salah before he goes to
the Masjid. I hope you will explain the ruling on performing Salah behind this Imam and
whether I am sinful if I do not listen to my father and I go to perform Salah in another
Masjid.

A: There is no harm in going to a Masjid where the Irnarn recites the Qur'an well and this will not be
considered as a disobedience to your father, because you are seeking to perfect your Salah and do it
proper ly, and you are not harming your father by doing this. You should advise your father and
explain to him your reasons. You should also inform those responsible for the Irnarn, so they can
advise and direct him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 315)

The first question of Fatwa no. 18066

Q 9: Is it permissible to offer Salah on something that is 3 cm higher than the ground?

A: There is no harm if the Irnarn stands slightly higher than the Ma'rnurns (persons being led by an
Irnarn in Prayer) when necessary. The Prophet (peace be upon hirn) once ascended the rninbar
(pulpit) during Salah to teach people how to offer it properly.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 316)

Straightening the rows of Salah

Fatwa no. 16310

Q: It is narrated by Anas that The Prophet (peace be upon him) used to face us before saying

Takbir and say : Set your lines straight and be rnild to one another! (Related by Al-Bukhari and

Muslim). Both Al-Bukhari and Muslim also reported that the Prophet (peace be upon him)
said, < Straighten your rows, for straightening the row is a part of the perfection of the Prayer. -

Furthermore, Al-Nu^man ibn Bashir narrated, The Prophet (peace be upon hirn) used to

straighten the rows as one would set an arrow upright until he thought that we got and understood
his act. One day, he turned his face to us when he saw a man whose chest was protruding out from
the row. Thereupon, he said: Straighten your rows or Allah would create dissension amongst you.

Related by the Five Compilers of Hadith (Imams Ahmad, Abu Dav/ud, Al-Tirmidhy, Al-
Nasa'y and Ibn Majah). See, Fiqh Al-Sunnah, p. 215.

Please, explain these Hadiths so that we can explain them to the Ma 'mums (the persons
led by an Imam in Prayer). May Allah reward you!

A: As shown in the reports mentioned above, the Prophet (peace be upon him) emphasized the
necessity of straightening the rows, the Imam has to face the Ma'mums and order them to straighten
and consolidate the rows. Thus, the Ma'mums should form their rows and be close to each other, fill
in the gaps and leave no room for the devil. They also have to complete the rows one after another
respectively to establish the salah and perfect it. Furthermore, forming the rows during Salah in the
manner mentioned above resembles the rows of the Pure Angels in Heaven.

(Part No. 6; Page No. 317)

As a matter of fact, the Prophet (peace be upon him) warned those who violate this direction of
straightening rows that Allah may create dissension amongst them. May Allah relieve us and grant us
safety and success to do what pleases Him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Chairman

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Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 18919

Q: Two people argued about how the rows of those offering Salah (Prayer) in
congregation should be straightened. One of them said that the Ma'mums (persons being
led by an Imam in Prayer) must place their toes on the line drawn in the Masjid (mosque)
while standing up and align their knees with each other when sitting down for Tashahhud
(a recitation in the sitting position in the second/ last unit of Prayer), no matter how
different the length of their limbs are. The other person said that the Ma'mums should
level their heels and shoulders when standing up. As for sitting down, the shoulders
should be aligned together no matter whether the knees are on the same level or not
because the moving limbs are not the same in length. Because both opinions are
personally inferred, we hope you would illustrate the Sharpy (Islamically acceptable) and
correct way that should be followed when standing and sitting down during Salah so that
this issue would be clarified to them. May Allah reward you with the best and guide you
to what He likes and that which pleases Him.

A: It is sunnah (supererogatory act of worship following the example of the Prophet) to straighten
rows when offering salah and to arrange the rows

(Part No. 6; Page No. 318)

beside each other. All the Ma'rnurns should observe this and the Irnarn (the one who leads
congregational Prayer) must urge the Ma'mums before starting Salah to straighten their rows and
correct any misalignment in them, as the Messenger (peace be upon him) used to do. It was
authentically reported from Simak ibn Harb that he heard Al-Nu"rnan ibn Bashir saying: Allah's

Messenger (peace be upon him) used to straighten our rows as if he were straightening an arrow
until he saw that we had learnt it from him. One day, he came out, stood up (for Salah) and was
about to say "Allahu Akbar, i.e. Allah is the Greatest" (to start Salah) when he saw a man whose
chest was bulging out from the row, so he said: Servants of Allah, straighten your rows or Allah
would create dissension amongst you. (Related by Imam Muslim in his Sahih (authentic) Book of

Hadith, volume 4, page 157 - Sharh Al-Nawawy; and Imam Ahmad in his Musnad (Hadith
compilation), volume 4, page 272). In another narration, it was reported: Allah's Messenger (peace

be upon him) used to straighten the row (in Salah) and make it as straight as an arrow or a spear.

Refer to Musnad Imam Ahmad, volume 4, page 277. The Hadith was also related by Al-Nasa'iy in his
Sunan.

Also, on the authority of Anas who reported that the Prophet (peace be upon him) said: Straighten
your rows as the straightening of rows is essential for a perfect and correct Salah. In another
narration, he said: Establish rows in Salah, for the making of a row (straight) is one of the merits of
Salah.) (Related by Al-Bukhari and Muslim and the quoted wording was by Al-Bukhari (volume 1,
page 177) and Imam Ahmad in his Musnad (volume 2, page 314 and volume 3, page 122))

Moreover, Imam Muslim related in his Sahih, volume 4, page 156 - Sharh Al-Nawawy - on the
authority of Anas ibn Malik who reported that the Messenger of Allah (peace be upon him) said:

(Part No. 6; Page No. 319)

Straighten your rows, for the straightening of a row is a part of the perfection of Salah. The same
wording was related by Irnarn Ahrnad in volume 3, page 254.

On the authority of Salim ibn Abu Al-Ja"d who reported that he heard Al-Nu"man ibn Bashir saying
that the Prophet (peace be upon him) said: Either you straighten your rows or Allah will cause

inversion among your faces. (Related by Al-Bukhari and Muslim and the quoted wording was by Al-

Bukhari in his Sahih, volume 1, page 176)

Furthermore, on the authority of Anas who reported that the Prophet (peace be upon him) said:
•■Straighten your rows, for I see you from behind my back. We used to stick our shoulders and feet

to each other. (Related by Al-Bukhari and Muslim and the quoted wording was by Al-Bukhari in his
Sahih, volume 1, page 177)

Muslims should fear Allah and apply this Sunnah as much as possible. However, they should be
cautious lest this may result in harming other people offering Salah, especially if the row is already
crowded. It is possible that being preoccupied with observing this Sunnah may affect the Khushu "
(the heart being attuned to the act of worship) of the Ma'mums and harm them. The objective is to
straighten the row as much as possible. The Hadiths mentioned above are enough to illustrate this
meaning. All the Ma'mums should be keen on aligning their heels and shoulders but not the knees, as
was authentically reported from the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The seventh question of Fatwa no. 17880

Q 7: According to the Hanbaly Madh-hab (School of Jurisprudence), it is v/ajib
(obligatory) upon those offering congregational Salah to straighten the rows by
standing shoulder-to-shoulder and toe-to-toe. On the other hand, the Maliky Madh-hab
maintains that this is only recommended, not obligatory.

A: The Prophet (peace be upon him) ordered people to stand shoulder-to-shoulder and toe-to-toe.
Therefore, those who are offering Salah should stand closely leaving no gap between thern. This
may come true by standing closely to each other, shoulder-to-shoulder and heel-to-heel with no gap
left in between, not by standing with legs wide apart even if toes are close to each other.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The second question of Fatv/a no. 14880

Q 2: Although people differ in their heights, some people claim that the knees of the
people offering Salah (Prayer) should he on the same level during Ruku 1 (bowing); others
claim that their foreheads should be on the same level during Sujud (prostration); and
others claim that their ankles should be on the same level.

(Part No. 6; Page No. 321)

What is the opinion that conforms to the rulings of Salah?

A: alignment in Salah is between the heels and the shoulders, according to what was related by Al-
Bukhari in his Sahih (authentic) Book of Hadith, in the chapter entitled "Standing heel to heel and
shoulder to shoulder in Salah", on the authority of Anas that he said, "Each of us would stand with his
shoulder against his neighbour's shoulder and his foot against his foot." It was also related by Abu
Dawud in the chapter entitled "Aligning the rows" that the Messenger of Allah (peace be upon hirn)
said, ("Straighten the rows, keep your shoulders in line with one another, close the gaps, be pliable

(movable) in the hands of your brethren/' Ibn Hajar said in "Al-Fath" thatlbn Khuzaymah and Al-

Hakim ranked it as Sahih. During sitting in Salah, alignment is not made by the knees, as people
differ in their heights, but it should be with the shoulders and the heels as previously mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The second question of Fatwa no. 20121

Q 2: When the Imam (the one who leads congregational Prayer) orders those who offer
Salah (Prayer) behind him to straighten the rows, should this be done by alignment of
the toes or the heels?

(Part No. 6; Page No. 322)

A: straightGning the rows is fulfilled by lining up the heels, and lining up the shoulders. This is
indicated by the Sahih (authentic) Hadiths of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The fourth question of Fatwa no. 17998

Q 4: Is it necessary in Salah (Prayer) to align the knees of people in the sitting between
the two Sujuds (prostrations)?

A: The original ruling authentically established in Sunnah (whatever is reported from the Prophet) is
adjusting the row by aligning the shoulders and heels before beginning the Salah and straightening
the row.

It is not required to align the knees, as people differ in their heights.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 18049

Q: I heard the Imam (the one who leads congregational Prayer) of our Masjid (mosque)
saying that the Hadith which states,

(Part No. 6; Page No. 323)

"Allah confers blessing upon those who are on the right sides of the rows, and His angels (ask Hirn

to do so)."> is Da l if (a Hadith that fails to reach the status of Hasan, due to a weakness in

the chain of narration or one of the narrators) and cannot he used as evidence, and that
is why rows in congregational Salah (Prayer) start from the middle.

A: This Hadith was related by Abu Dawud with a Hasan Isnad (good chain of narration) from the
Hadith reported by 'Aishah (may Allah be pleased with her). Al-Haflzh ibn Hajar ranked the Isnad of
the Hadith as Hasan in the version that states, "the right sides of the rows" in his book "Al-
Fath" (2/213). The Hadith indicates the merit of standing to the right side of the rows in Salah, which
was authentically reported in other than this Hadith. It was related by Abu Dawud and Al-Nasa J y with
a Sahih (authentic) Isnad, on the authority of Al-Bara J ibn 'Azib (may Allah be pleased with him) that
he said, "When we offered Salah behind the Prophet (peace be upon him), we liked to be on his

right side." The narration of Abu Dawud adds, "...so that he (peace be upon him) would turn his

face towards us.") This is included in the preference of the right side in everything. It is reported in

the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim), on the authority oPAishah (may Allah be
pleased with her) that she said, "The Prophet (peace be upon him) used to like starting by the right

side in wearing his shoes, combing his hair, purifying himself and in all his affairs.")

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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(Part No. 6; Page No. 324)

Fatwa no. 13981

Q: When the second row begins to form during Salah (Prayer) some people start the row
from behind the Imam (the one who leads congregational Prayer) while some others
start it from the right side. This causes disagreement among worshippers. Could you
please advise us regarding the foregoing?

A: when the first row is completed, it is prescribed for the Ma'tnutn (a person being led by an Imam
in Prayer) to start the second row from the middle from behind the Imam. However, a Ma J mum
should not pray alone in one row.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first, second and fourth questions of Fatwa no. 19447

Q 1: is the command in the following Hadith: 'let those (standing) near to me of you (in
congregational prayer) be the mature and the wise." for obligation or desirability?

A: As for the saying of the Prophet (peace be upon him): 'let those (standing) near to me of you
(in congregational prayer) be the mature and the wise." , it is for desirability and not for obligation.

Q 2: What is the proof on straightening the rows (during Salah) and is the Hadith stated
for desirability or obligation. What about the following Sahih (authentic) Hadith: "Either

you straighten your rows or Allah will cause conflict between your hearts." Is this threat in

return for leaving a Sunnah or for leaving an obligatory act?

A: The proof on straightening the rows (during Salah) is mentioned in the saying of the Prophet
(peace be upon him): 'Either you straighten

(Part No. 6; Page No. 325)

your rows or Allah will cause conflict between your hearts." The threat is in return for leaving an
obligatory act because the desirable acts do not entail punishment for those who do not do them.

Q 4: can undiscerning children complete the rows, especially the first because
Fuqaha' (Muslim jurists) (may Allah be Merciful with them) arranged the types of people
mentioned in the following Hadith: 'let those (standing) near to me of you (in congregational

prayer) be the mature and the wise." into four types as you know. Could you kindly advise?

May Allah reward you!

A: Salah of undiscerning children is not valid, so it is not proper to place them in the row and they
are not counted as filling in the gaps of the rows.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20916

Q: When some people enter the Masjid (mosque) now to perform Salah (Prayer) and
they see a completed row, whether there is a gap between the people who are
performing Salah or not and whether there is another row or not, they push a large
number of people aside to make a place for themselves in the row, which as you can
imagine distracts many people. What is the ruling on someone who does this? We hope
that you will offer advice and guidance to them and the congregation so they will be
careful about filling the gaps. May Allah reward you.

(Part No. 6; Page No. 326)

A: If there is a gap in a row, it is permissible to do what was mentioned, as the congregation had
neglected the Sunnah (supererogatory act of worship following the example of the Prophet) of filling
gaps and empty spaces in the rows. However, if there is no gap in the row, dislodging people who
are performing Salah and disturbing them will cause harm, so it is not permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Fatwa no. 20411

Q: Some elders offer Salah (Prayer) in one row at the back of our Masjid (mosque)
though there are incomplete rows in the front of the Masjid. The point is that I get
confused when I sometimes come late for the Salah (Prayer) as I do not know whether
should I pass in front of the concerned elders. Could you please tell me whether the
foregoing case is an exception to the prohibition of passing in front of a praying person?
Provide us with your beneficial answer please. May Allah be merciful to you.

A: It is prescribed for the Ma'rnurns (persons being led by an Irnarn in Prayer) to tighten the rows
and not to leave big spaces between thern. However, if there is a big space between one row and
the other; it will be permissible for a person to pass in front of such a row to fill in a free space in
one of the incomplete rows. This is because the Sutrah (barrier placed in front of a person praying)
of the Imam (the one who leads congregational Prayer) acts as a Sutrah for those offering Salah
behind him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 327)
Fatwa no. 14111

Q: Some Imams (those who lead congregational Prayer), when giving the Iqamah (call to
start the Prayer), stand facing the Mihrab (a niche in the wall of a mosque indicating the
direction for Prayer) and say, "Straighten up and be straight! Pray like one bidding
farewell! Attend with your heart your Salah (prayer) and show submissive humility in it!
Truly, a servant shall only have from their Salah what they are fully conscious of!"
Actually, they say more than I mentioned; adding or excluding some words. Is it
permissible for them to make this long exhortation when establishing the Salah? We hope
that after reading the above, that you will advise us on this, mentioning the evidence,
and may Allah assist you and grant you success!

A: First: it is Mashru' (islarnically acceptable) for an irnarn to say: "Straighten up and be straight/' as
it was authentically reported that the Messenger of Allah (peace be upon him) said, {'Straighten your

rows, for straightening the row is part of perfecting the Salah" It was narrated in "Sunnan Abu

Dawud" that, when establishing the Salah, the Messenger of Allah (peace be upon hirn) would turn to
his right and say: "Straighten up! Straighten your rows!" and then he would turn to his left and say,

"Straighten up! Straighten your rows! JJ > Another narration reads, {"Complete the front row, then the

one that cornes next, and if there is any incompleteness, let it be in the last row. " The Hadith

narrated by Muslim reads, "Straighten the row in Salah, for straightening the row is part of

performing the Salah well.'" In the Hadith narrated by Abu Dawud, "Straighten the rows, keep your

shoulders in line with one another, close the gaps, be pliable (movable) in the hands of your
brethren, do not leave any gaps for Satan. Anyone who joins a row, Allah will join him (to His
Mercy); and anyone who severs a row, Allah will sever him (from His Mercy). JJ >

Second : as for the exhortation that the Imam offers before Takbirat-ul-Ihram (saying: "allahu akbar
[allah is the Greatest]" upon starting Prayer) namely his saying:

(Part No. 6; Page No. 328)

"Pray like one bidding farewell! Attend with your heart your Salah (prayer) and show submissive
humility in it!" and the like, this is notMashru'; rather, it is Bid'ah (innovation in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

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The second question of Fatwa no. 16744

Q 2: one of the Imams (those who lead the congregational Prayer) in a Masjid (mosque),
when he is straightening the rows, usually says, "Allah does not look at a crooked row."
Is this a Sahih (authentic) Hadith?

A: The expression: "Allah does not look at a crooked row," is commonly used when aligning the
rows. However, there is no basis for such words being attributed to the Prophet (peace be upon him)
and it is not lawful to say them to align the rows. It is enough to say what was authentically reported
from the Prophet (peace be upon him), such as his saying, "Straighten up and straighten your

rows.") and other such sayings of his.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdom of Saudi Arabia

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Fatwa no. 19578

Q: I want to provide our Masjid (mosque) with new carpets. I heard that it is not
permissible to offer Salah (Prayer) amidst columns, so I intend to avoid fixing a row
between columns.

(Part No. 6; Page No. 329)

What is the ruling on offering Salah between columns? Moreover, when we want to
repair the Masjid, someone told us that one of the seekers of knowledge said that
offering Salah inside the Mihrab (a praying place or a private room) is not permissible or
is Makruh (reprehensible). Is this correct?

A: It is Makruh to offer Salah amidst columns that interrupt rows of praying people except for an
urgent need such as if the people inside the Masjid are so many to the extent that they are compelled
to offer Salah between columns.

In addition, it is Makruh for the Imam to offer Salah inside the Mihrab since most of those who offer
Salah behind him do not see him and so cannot follow him in prayer. But this does not mean that it
is not permissible to construct Mihrabs or it is not permissible to repair the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The sixth question of Fatwa no. 20977

Q 6: What is the ruling on those who offer Salah (Prayer) between the columns of a
Masjid (mosque) without a need whether ignorantly or knowingly?

A: offering Salah between the columns of a Masjid is Makruh (reprehensible) if they interrupt the
rows without need. However, if there is a need such as if the Masjid is small, offering Salah will not
be Makruh as well as if they do not interrupt the rows.

(Part No. 6; Page No. 330)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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ngdom of Saudi Arabia

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The first question of Fatwa no. 20167

Q 1: This year, 1418 A.H., I performed Hajj to the Sacred House as a guide. I exerted my
best to make the pilgrims who traveled with me on the bus, perform perfect Hajj
(pilgrimage) without sin, disobedience or dispute, giving them the noble image of the
place and showing them the concern of those who provide assistance for the pilgrims.
Unfortunately, there were some notes which I should refer to in order to feel tranquil
and secure; which is mostly, mixture between men and women during Salah in the Sacred
House. I searched for a place to offer Jumu'ah (Friday) Prayer but I did not find any
except with a woman beside me or in front of me which forced me to offer Salah in
another Masjid in Makkah; could you kindly advise?

A: It is permissible during the days of intense crowdedness to offer Salah in Al-Masjid Al-Hararn (the
Sacred Mosque in Makkah) even if there are women standing beside men or in front of them in rows
out of necessity. Men should lower their gaze and not come into contact with the bodies of women as
much as they can.

(Part No. 6; Page No. 331)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Shaykh

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ngdorn of Saudi Arabia

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The second question of Fatwa no. 15455

Q 2: If there are two people performing Salah together; one is an Imam and the other is
a Ma'mum (a person being led by an Imam), is it permissible for the Imam to advance and
the Ma'mum to stay behind when a third person joins them?

A: According to the Sunnah (whatever is reported from the Prophet) , the Irnarn should stand in front
of the Ma'rnurns when the congregation consists of three persons or more. The Prophet (peace be
upon him) made Jabir and Jabar stand behind him when he led them in Salah. He (peace be upon
him) also made Anas and the orphan stand behind him when he led them in Salah. However the
Prophet (peace be upon him) ordered that if the Ma'mum is one person, he should stand to the right
of the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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-Aflfy

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"Abdullah ibn Baz

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The third question of Fatwa no. 18066

Q 4: We offer some of the obligatory Salahs (Prayer) in a hall that can contain four rows
with the Imam standing in the middle of the first row, while the people offering Salah
(Prayer) stand to his right and left. Is this permissible? Please, illustrate this for us. May
Allah reward you with the best!

(Part No. 6; Page No. 332)

A: According to the Sunnah (whatever is reported from the Prophet) , the Irnarn should stand in front
of the Ma J mums (a person being led by an Imam in Prayer) but it is permissible for him to stand in
the middle of the first row if the place is narrow according to what is reported to be done by Ibn
Mas'ud (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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The first question of Fatwa no. 15435

Q 1: If I enter the Masjid (mosque) and I find two people offering the Faridah (obligatory
prayer) in congregation, will it be permissible for me to draw the Ma'mum (person being
led by an Imam in Prayer) backward gently to pray next to me or it will be sufficient for
me to just indicate to the Imam (the one who leads congregational Prayer) that I joined
the Salah? Besides, if there is no space for the Imam to step forward; will it be
permissible for me to draw the Ma'mum backward to pray with me? Please provide me
with your beneficial answer. May Allah reward you with the best.

A: if you find two people offering a congregational obligatory Salah and you like to join therm, you
along with the Ma'rnurn are to step backward and pray behind the Irnarn (the one who leads
congregational Prayer). However, it is also permissible that the Irnarn steps forward and you both
keep your place behind hirm. Proof for the foregoing is the Hadith related by Muslim and Abu Dawud
to the effect that the Prophet (peace be upon him) directed the two Sahabys (Companions of the
Prophet) Jabir and Jabbar to pray behind him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-
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"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 333)

The third question of Fatwa no. 20181

Q 3: If some people stood to the right side of the Imam to offer their Salah because of
the crowd, do they take the same ruling as those standing in the first row, or not?

A: There is nothing wrong in standing to the right side of the Irnarn while offering salah in the case
of the narrowness of the place.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Zayd

Fawzan

Ghudayyan

Shaykh

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The second question of Fatwa no. 19503

Q 2: is it permissible for young boys to offer Salah (Prayer) in the first row behind the
Imam in congregational Salah? Kindly give us the legal opinion concerning this
controversial issue. May Allah save you.

A: It is authentically reported in the Sunnah (whatever is reported from the Prophet) that it is a
priority that the people of knowledge and piety should stand in the first row while offering Salah
behind the I main, as they are more worthy than others of honoring. Furthermore, the Imam might
need someone to replace him for any reason, and as such, a knowledgeable person should substitute
him in this case. In addition to that, they are more eligible to correct any mistake the Imam might
commit while reciting or forgetting certain Ayahs and the like, which others may not notice. There
are many Hadiths that indicate that, as it has been authentically reported in Sahih Muslim and others
on the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace be
upon him)

(Part No. 6; Page No. 334)

said : u Let those (standing) near to me of you (in congregational prayer) be the mature and the

wise, then those next to them, then those next to therm." It is also authentically reported from the

Hadith of Anas ibn Malik (may Allah be pleased with him) that he said: "The Messenger of Allah

(peace be upon him) loved that the Muhajirun (Emigrants from Makkah to Madinah) and the Ansar
(Helpers, inhabitants of Madinah who supported the Prophet) should stand behind him in Salah so
that they would learn from hirn. JJ (Related by Ahmad and Ahl-ul-Sunan [authors of Hadith

compilations classified by jurisprudential themes] except for Abu Dawud through a good Sanad [chain
of narrators])

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

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Shaykh

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ibn Baz

ngdorn of Saudi Arabia

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The first question of Fatwa no. 16837

Q 1: Is it permissible to include a child in the middle of the row during Salah (Prayer)?
What is the ruling on the Salah offered by those standing beside him?

A: If the child is percipient i.e. a seven-year-old child or more, he should be ordered to offer Salah.
It is permissible for hirn to stand in the row of prayers to offer Salah with the congregation for his
Salah is valid. When Ibn 'Abbas was a little boy, he stood beside the Prophet (peace be upon hirn) to
offer Tahajjud (optional late night Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 335)

The second question of Fatwa no. 17533

Q 2: a man leads some boys who have not reached 12 years of age in Salah (Prayer) so
where should he stand among them?

A: It is pr ascribed by Shari'ah (Islamic law) that the group of men who are offering Salah (prayer)
should stand behind the Imam (the one who leads congregational Prayer). The discerning boys take
the same ruling of men in this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16651

Q: Please, give us the legal opinion in respect to bringing children to Masjids (Mosques)?
Indeed, this is a controversial issue widely disputed between the Imam and the Ma'mums
(persons being led by an Imam in Prayer). Their opinions may be cited as follows:

Firstly: Some Imams are of the opinion that:

1- Salah is not obligatory upon children who are under the age of seven. Therefore, they
should not be admitted to the Masjids before they are seven years old. When the
children stand in the rows, they do not fill their positions and then gaps are left for devils
to pass through.

2- As for the children who are over the age of seven and before adulthood, it is better
for them

(Part No. 6; Page No. 336)

to stand at the ends of the rows or in the last row, especially those who do not perform
Wudu J or Salah properly and those who may disturb other people.

3- During the lifetime of the Prophet (peace be upon him), the elders used to stand in
the first rows. Children would stand in the succeeding rows and finally women would
stand in the back rows.

4- Allowing children to enter the Masjids would encourage them to stand in the first row
directly behind the Imam. Thus, the first row becomes uneven. This does not go in
conformity with the instructions of the Messenger of Allah (peace be upon him), Tet the

wise and sagacious men be directly behind me (in congregational prayer). " Please, give a concise

interpretation of this Hadith.

Secondly, some parents say:

1- We want to accustom our children who are under the age of seven to attend the
Congregational Salah in Masjids. Some also say, "our parents used to bring us to the
Masjid once we could distinguish the right hand from the left one."

2- We cannot leave our children in the back rows lest they should play or quarrel with
one another.

3- If a child comes earlier than an elderly person and sits even directly behind the Imam,
he is worthier of sitting in the place that he reached first. The Hadith, "Let the wise and

sagacious men be directly behind me (in congregational prayer)" lends support to the children,

not against them.

4- Most Masjids whose Imams are scholars or

(Part No. 6; Page No. 337)

religious students allow children to enter the Masjids. This means that they have
evidence for this behavior.

Please, provide us with a written answer, so that we can circulate it and end all
disagreements. May Allah guide you to every good and truth and grant you success!

A: It is permissible for the fathers or the mothers to take their children with them to the Masjids, if
they are afraid for them. This happened during the lifetime of the Prophet (peace be upon him).
However j they should be taught not to play or disturb those who are offering Salah. On the other
hand, children who are seven years old or more should be ordered to perform Wudu J and Salah
(prayer) to become accustomed to offering Salah. Moreover, a child and his parent will both be
rewarded for that. Furthermore, it is permissible for children to stand in the rows and it causes no
misalignment as claimed by the questioner, because their Salah is valid. Children used to stand
beside the elders behind the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20107

Q 1: As teachers in primary schools, we are obliged to stand in the rows of students
during salah to straighten them. More than a few times, we direct the students while
they are offering Salah.

(Part No. 6; Page No. 330)

For example, we may say, "look downwards to the place of your prostration", "do not
look around", "do not move", etc.

A: There is nothing wrong with standing among the rows of students during Salah to control and
prevent thern from playing and distracting one another, as it serves the purpose of their offering
Salah rightly. However, the teachers standing among the students should not interrupt the rows. In
their direction of the students they should speak in a low voice so that they may not distract the
others in their Salah. Moreover, the teachers monitoring the students should offer Salah in
congregation at its due time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 6; Page No. 339)

Following the Imam in Salah

Fatwa no. 20281

Q: I work as an Imam (the one who leads congregational Prayer) of a Masjid (mosque).
However, owing to the large number of people offering Salah (prayer) in the Masjid, it
cannot encompass all of them although it was recently reconstructed in 1416 A.H. at the
expense of the country, may Allah protect and support it!

I want to know about some people who do not find a place inside the Masjid so they offer
Salah in the neighboring street. Moreover, the rows inside the Masjid are not connected
with those outside the Masjid. Thus, what is the right action with those people? Should
we prevent them from offering Salah in the street? May Allah protect and support you!

A: if the Masjid does not encompass the praying people during Jurnu'ah (Friday) Prayer or other
Salahs, it is permissible for these people to offer Salah outside the Masjid on the condition that they
can see the Imam or some of those who offer Salah behind him and can hear the Takbir (saying:
"Allahu Akbar [Allah is the Greatest]") so that they can follow the Imam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18855

Q 3: Our Masjid (mosque) has a main prayer hall and a subsidiary hall which is only
opened when needed.

(Part No. 6; Page No. 340)

The point is that on one of the nights of Ramadan the electrical current cut during
l Isha J (Night) Prayer. Consequently, people who were praying in the subsidiary hall did
not here the Takbir (saying: "Allahu Akbar [Allah is the Greatest]") of the Imam (the one
who leads congregational Prayer). This apart from not seeing the other Ma'mums
(people being led by an Imam in Prayer), because of the relatively far distance between
the two halls, so one of the Ma'mums stepped forward to act as an Imam for the rest of
the Salah (Prayer). Nevertheless, one of the worshipers then said that the Ma'mums had
to complete their Salah individually. Could you please tell us what is the correct action in
such a case.

A: if the speaker accidentally stops working, the Ma'mums who are far from the irnarn are to
complete their Salah individually, each completes it on their own. However, it is also permissible for
one of them to step forward to act as an Imam for the rest of the Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17785

Q 3: One Friday, female worshipers and myself listened to the Khutbah (sermon) then
prayed the first Rak l ah (unit of Prayer) of Jumu'ah (Friday) Prayer. Nevertheless, the
speaker accidentally stopped working and we could not hear the rest of the Salah
(Prayer) as the women's Musalla (praying place) is far from men's. What should we do in
such cases? Do we have to complete the Salah individually or do we have to start the
same Salah from the very beginning?

(Part No. 6; Page No. 341)

A: If the speakers stop working and the Ma'rnurns (persons being led by an Irnarn in Prayer) can no
longer hear the Irnarn (the one who leads congregational Prayer) after praying one Rak'ah of
Jurnu'ah Prayer, they are to complete their Salah individually for they are unable to follow the Irnarn
as they neither see him nor see those who are behind him. However, if the Ma'rnurns can neither
hear or see the Imam, or any of the Ma'mums behind him, before praying one foil Rak'ah with Imam,
they are to start performing Zhuhr (Noon) Prayer, if its time is due.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 16575

Q 4: Is Congregational Salah (Prayer) valid, if there is a wall that separates the
congregation of men from that of women?

A: It is Makruh (reprehensible) to offer Salah between barriers such as columns and walls unless it
is necessary, e.g. the place is narrow; in this case it becomes permissible and no longer Makruh.
Moreover j it is permissible for women to pray behind men, if they are in the same Masjid (Mosque)
or the same house and are able to hear the Imam.

(Part No. 6; Page No. 342)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Fatwa no. 17069

Q: Is it permissible for a person who lives in Nigeria to offer Tarawih (special
supererogatory night Prayer in Ramadan) behind the Imam (the one who leads
congregational Prayer) of Al-Haram in Makkah Al-Mukarramah i.e. the Sacred Mosque of
Mecca following the Salah transmitted through television e.g. placing the TV set in front
of him to the direction of the Qiblah (direction faced for Prayer towards the Ka l bah), for
it is possible to hear and see the acts of the Imam? Indeed, the time of Tarawih in
Makkah coincides with a time when it is permissibe to offer supererogatory Salah in
Nigeria. May Allah preserve you!

A: It is impermissible to offer Salah (Prayer) behind the Imam of Al-Masjid Al-Haram (the Sacred
Mosque of Makkah) or of any other Masjid using television, according to the legal rulings, the
congregational Salah should be led by an Imam while the Ma'mums (people being led by an Imam in
Prayer) stand behind him in connected rows. This is the practice of the Sahabah (Companions of the
Prophet) while offering Salah behind the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneT9m residency
of Scholarly Research and lfta r

The sixth question of Fatwa no. 18612

Q 6: Is it permissible to follow an Imam (the one who leads congregational Prayer) during
Salah (Prayer) transmitted by radio from Al-Haram Al-Makky i.e. the Sacred Mosque of
Makkah? For example, following him in Tarawih Prayers (special supererogatory night
Prayer performed during the month of Ramadan) or Jumu l ah (Friday) Prayer.

(Part No. 6; Page No. 343)

This may happen when I am in a non-Islamic country far from the Kingdom of Saudi
Arabia where there are neither congregational prayer nor Jumu'ah prayers or in an
Islamic country.

A: It is not valid for you to offer obligatory or supererogatory Salah following the Irnarn of Al-Hararn
while you are in India depending on live broadcasting. This is because the Imam is to lead only those
who offer Salah behind him inside or outside the Mas j id (mosque), if the rows keep connected and
successive behind him. However, your case is not like that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 6; Page No. 344)

Breaking Salah

Fatwa no. 13998

All Praise is due to Allah alone, and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta J has studied the question
which was referred to His Eminence, the General Mufti by His Eminence, the General
Manager of the departments of Religious Affairs of the armed forces, No. 2/10/ 2499 on
14/7/1411 A.H. which was submitted to the Committee by the General Secretariat of the
Council of Senior Scholars No. 3195 on 15/7/1411 A.H. His Eminence asked a question
mentioned in the letter of the President of the Religious Affairs in the northern and
eastern base of king 1 Abdul- 1 Aziz which reads as follows:

We would like to inform you that we had several questions from the army men of the
base concerning the taken measures during the red alert which happens from time to
time while people are offering Salah, whether in congregations in the Masjid (mosque) or
on a ship or individually like women or offering supererogatory Salah. How should we
complete Salah? Should we break Salah? If a person breaks his Salah, should they repeat
it or resume from the point at which they broke Salah or should they continue their Salah

(Part No. 6; Page No. 345)

while hiding in a secure place or while going to the required place whether on a ship or
office according to the type of their mission. If the matter requires only wearing a mask,
can they wear it during Salah?

So we submit these questions hoping that you send them to the Shar l y (Islamic legal)
concerned bodies to answer them. I hope that the answers will be inclusive and quick
because of the importance of the matter. As-salamu 'alaykum warahmatullah
wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!).

After the Committee had studied the question, it answered as follows:

First, all the people who are not in war and not in danger have to complete Salah at hearing the
sirens or alarms because of the lack of danger in most cases.

Second, those who are in locations of danger such as those on ships, airports, military bases and
those who are facing the enemy have to take the necessary measures of precaution and
confrontation at hearing sirens and alarms because of Allah's Saying: ip you who believe! Take your

precautions They have to repeat the entire Salah when the state of danger ends, if it is an

obligatory Salah. As for the voluntary Salah, there is no need to repeat it.

(Part No. 6; Page No. 346)

Third, whoever needs to wear a mask during Salah, he may wear it during Salah and there is no

narim in aoing so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19773

All Praise be to Allah, Alone, and peace and blessings be upon the last Prophet.

The Permanent Committee for Scholarly Research and Ifta J had read the letter received
from his Eminence the General Mufty (Islamic scholar qualified to issue legal opinions)
from the Director of Religious Affairs Department at the Civil Defense that was sent to
the Committee from the General Secretariat of the Council of Senior Scholars no. (3937)
on 5/7/1418 A.H.

The inquirer had asked several questions, and after the committee had studied them, it
answered as follows:

The first question: What is the ruling on hearing the alarm of the civil defense while
offering Salah (Prayer)? In this case, how can one leave Salah if this is permissible?
Should a person continue to offer the Salah or perform it again? After a person
accomplishes their task, how should they act?

The answer: If the soldiers hear the sound of the alarm of the civil defense during the Salah,

(Part No. 6; Page No. 347)

if there is an absolute danger to people or money, they should not continue offering Salah, for they
should break the Salah, ward off the danger, then after accomplishing that, they should perform their
Salah again, for the first Salah was nullified by their breaking it. Whereas on hearing the alarm,
provided that there is no danger, they should continue offering their Salah without breaking it, for
Allah (Exalted be He) says: and render not vain your deeds.) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19901

Q 2: I work as a night guard and sometimes when the Adhan (call to Prayer) of Fajr
(Dawn) Prayer is announced, I cannot leave my place or move anywhere. Also, I cannot
perform the Ruku 1 (bowing) and Sujud (prostration) movements of the Salah (Prayer).
Am I permitted to perform Salah by gesturing with my eyes, as in the case of a sick
person? What should I do to perform Salah on time?

A: It is obligatory upon you to perform Salah as Allah commanded fully with its Ruku' and Sujud. It is
not permissible for you to perform Salah by gesturing with your eyes or abandon any of the
obligatory acts of Salah. if an accident related to your work happens during praying and cannot be
averted except through ending your Salary it will be permissible

(Part No. 6; Page No. 348)

for you to interrupt it, then repeat it after the accident is over.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18451

Q 2: if the baby cries or is choking while i am performing Salah (Prayer) beside it, is it
permissible for me to end my Salah and pick it up or hold it and continue my Salah?

A: There is nothing to prevent you from holding a child while performing Salah, because the Prophet
(peace be upon him) used to hold his granddaughter Urnarnah, the daughter of his daughter Zaynab,
while performing Salah. However, it is not permissible to end your Salah for this purpose, unless the
condition of the child becomes dangerous and it needs to be rescued.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 349)

Performing Salah alone

Fatwa no. 20369

Q: A man was performing Salah (Prayer) in congregation, standing alone behind a row.
Another man joined him in the row after he had performed the first Rak'ah (unit of
Prayer).

My question is: Should the man who performed Salah behind the row repeat the first
Rak'ah or is his Salah valid?

A: Anyone who performs one Rak'ah or more with the Imam (the one who leads congregational
prayer) while standing alone behind a row in congregational Salah and no man or discerning child
aligns with him, his Salah is invalid. This is based on the general meaning of the saying of the
Prophet (peace be upon him), "There is no Salah for the one who prays alone behind the row.")

0~he Messenger of Allah (peace be upon him) saw a man performing Salah alone behind the row

and ordered him to repeat the Salah. (Related by Imam Ahmad Al-Tirmidhy - who judged it to be

Hadith Hasan [a Hadith whose chain of narration contains a narrator with weak exactitude, but is free
from eccentricity or blemish] - and Ibn Majah, through a trustworthy Sanad [chain of narrators])
However, if a man performs Salah standing alone behind a row and another man or even a
discerning child joins him before the Imam performs the first Sujud (prostration) of the Rak'ah that
he was joined in, his Salah will be valid, as he will not be alone in this situation.

(Part No. 6; Page No. 350)

Accordingly, the Salah of a man who performs a complete Rak'ah with the Imam standing alone
behind a row before another person joins him is invalid, based on the two Hadith quoted above. Also,
as the Rak'ah he performed while standing alone is invalid, it is not permissible to base the rest of
Salah upon it and it will be obligatory on him to repeat the whole Salah from the beginning.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18447

Q 1: What is the ruling on performing Salah (prayer) alone behind a row when there is no
gap in the row? Should one perform the Salah standing alone behind the row or pull
someone back from the row in front?

A: If someone joins Salah and the row is full, they should try to find a place in the row. If it is not
possible, they should stand to the right of the Irnarn. If this is also not possible, they should wait until
someone comes to form a new row with them. It is not permissible to pray alone behind the row,
because the Prophet (peace be upon him) said, "There is no Salah for the one who prays alone

behind the row." The Messenger of Allah (peace be upon him) saw a man performing Salah alone

behind the row and ordered him to repeat the Salah. >

(Part No. 6; Page No. 351)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17299

Q 4: Upon entering the Masjid (mosque), I may find no space in the row; shall I begin a
new row or what should I do?

A: If you enter the Masjid after the Iqarnah (call to start the Prayer) has been announced and find
that rows are complete, you should wait until another latecomer comes to begin a new row together.
You may also try to find a space in any row or stand directly beside the Imam to the right side.
However, it is impermissible to offer Salah alone behind the row. The Prophet (peace be upon him)
prohibited us to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18582

Q: I am a young Muslim man who used to pray the congregational Salah (Prayer) in the
Masjid (mosque) while in Egypt, all praise be to Allah. As my legs are damaged, I used to
perform Salah in the first row while sitting on a chair, as the people in Egypt would help
me to do so. I then moved to Abu Dhabi

(Part No. 6; Page No. 352)

and, as I cannot perform Salah standing, I brought a chair to the Masjid, but this caused
a problem. I was unable to find a place in the first or second row, because the Masjid
was crowded or sometimes because I was late in arriving. So I put the chair in a fixed
place in one of the sides of the Masjid and the other worshippers have gotten used to
leaving that space and chair for me. However, I pray behind the rows, is my case
included in the prohibition of praying alone behind the rows?

A: You must perform the Salah with the congregation as far as it lies in your power, by placing the
chair on which you pray by the end of the last row you find, it is not permissible to perform Salah
alone behind the rows, because the Prophet (peace be upon him) said, "There is no Salah for the

one who prays alone behind the row." (Related by Ibn Hibban)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The General Presidency of Scholarly Research and Ifta'. All Rights Reserv

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 353)

Conveying what the Imam says

The sixth question of Fatwa no. 18148

Q 6: This is a controversial issue. When the Imam (one who leads congregational Prayer)
pronounces Takhirat-ul-Ihram (saying: "Allahu Akhar [Allah is the Greatest]" upon
starting Prayer), the one who conveys his words raises his voice so that all the Ma'mums
(people being led by an Imam in Prayer) hear him during RukiT (bowing), Sujud
(prostration) and all the movements of Salah. Many people who belong to Ahl-ul-Sunnah
group (those adhering to the Sunnah) in other cities disapprove of this and claim it is a
Bid ah (innovation in religion). They quote what was mentioned in the book entitled "Fiqh
Al-Sunnah", that it is Mustahab (desirable) in case of necessity. However, if the
congregation hears the Imam, it is a reprehensible Bid ^ ah. They also quoted what was
mentioned in the book entitled "MajrmT Al-Fatawa", that conveying what the Imam says
took place only twice in the era of the Messenger of Allah (peace be upon him), and both
were for a reason. We do not have this book here in Lagos, so the Imam of Ahl-ul-
Sunnah in Lagos says that he does not agree to the claim that conveying what the Imam
says is a Bid ah based on the following reasons:

First, what is mentioned in "Fiqh Al-Sunnah" is that it is a reprehensible Bid ah if the
voice of the Imam reaches the congregation, as this ruling is agreed upon by the Imams
(initiator of a School of Jurisprudence), not according to the saying of the Messenger of
Allah (peace be upon him).

Second, it is mentioned in "MajmiT Al-Fatawa" that this took place only twice in the era
of the Messenger of Allah (peace be upon him). Did he (peace be upon him)

(Part No. 6; Page No. 354)

say then it is a Bid^ah? If he had said so, we would have accepted this. Otherwise, how
can it be?

Third, if conveying what the Imam says is reprehensible, why is it done in Al-Haramayn
Al-Sharifayn (the Two Sacred Mosques: the Sacred Mosque in Makkah and the Prophet's
Mosque in Madinah), although everyone in the Haram hears the Imam? Here in Lagos we
hear the Maghrib (Sunset) Prayer everyday on the radio via "Nida 1 Al-Islam" radio
station, and the x Isha" (Night) Prayer via "Al-Qur'an Al-Karim" radio station, and we hear
the voices of both the Imam and the one who conveys what he says to the
congregation.

Here in Nigeria most of the Masjids (mosques) convey what the Imam says to the
congregation. Should we accept what they do or tell them it is a Munkar (that which is
unacceptable or disapproved of by Islamic law and Muslims of sound intellect)?

A: It is permissible to convey what the Irnarn says to the congregation in case of necessity, such as
when the congregation is too large and they cannot hear the Takbir of the Irnarn, so that they

par form Ruku ", Sujud and Taslirm (salutation of peace ending the Prayer) according to him. When
the Prophet (peace be upon hirn) led the people in Salah (Prayer) in his last illness, Abu Bakr Al-
Siddiq (may Allah be pleased with him) conveyed what he said to the congregation, as his voice
(peace be upon him) was too weak due to his illness and the people could not hear him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 6; Page No. 355)

The manner of Salah for people with legal excuses

(Part No. 6; Page No. 356)

(Part No. 6; Page No. 357)

salah of the sick

Fatwa no. 15916

Q: I am suffering from severe rheumatism that I am unable to move my body or even my
hands. Likewise, I cannot eat, drink, or do Ghusl (ritual bath), Wudu' (ablution), or
Tayammum (dry ablution with clean earth). It came to my knowledge that the obligation
of Salah (Prayer) cannot be waived under any condition. Therefore, what should I do?

A: It is true that a Muslim is not exempted from the obligation of Salah as long as they are in a
stable, sane state of mind. However, they may offer it according to their ability. Allah (Exalted be He)
says, So keep your duty to Allah and fear Him as much as you can As for your inability to perform

Wudu J or Tayammum by yourself, you have two cases: (I) You may have someone to help you do
Wudu J or Tayammum if you fear harm due to using water. The person helping you should strike both
palms on the dust and wipe your face and hands therewith. Then you must offer Salah, because this
is an obligation on you. (II) If you cannot find anyone to help you do Wudu J or Tayammum you may
offer Salah according to your condition without Wudu J or Tayammum. In either case, you must not
abandon Salah. When the Prophet (peace be upon him) was asked about the Salah of the sick, he
(peace be upon him) said, 'Offer Salah standing and if you cannot, then sitting; and if you cannot,

then lying on your side." (Related by Al-Bukhari in his Sahih [Authentic Book of Hadith])
(Part No. 6; Page No. 358)

It is also related by Al-Nasa J y through a trustworthy Isnad (chain of narrators) with the addition:
u . . .and if you cannot, then lying on your back." Allah (Exalted be He) says. And if you are ill, or on

a journey Up to His saying, perform Tayammum with clean earth and rub therewith your faces and

hands (Tayammum).)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The third question of Fatwa no. 16340

Q 3: Is it permissible for a sick person and the like to shorten a four-Rak'ah Salah (Prayer
consisting of four units) just as the case of a traveler? How should a sick person offer
Salah?

A: Only a traveler is permitted to shorten Salah. It is not permissible for a patient to shorten Salah;
rather, they should offer Salah in full in a manner that suits their condition. If they cannot stand
during Salah, they can offer Salah sitting and make gestures with their head for Ruku' (bowing). If
they cannot perform Sujud (prostration) on the ground, they should make gestures for Sujud, but
they must be lower than those for their Ruku\ If they cannot offer Salah in a sitting posture, they can
lie on their side and direct their face to the Qiblah (direction faced for Prayer towards the Ka'bah). If
this is not possible, they can lie on their back, direct their feet to the Qiblah, and make gestures with
their head for Ruku' and Sujud. Moreover, a sick person can combine the two Salahs; by combining,
for example, the Zhuhr (Noon) and 'Asr (Afternoon) Prayers at the time of one of them or the
Maghrib (Sunset) and 1sha J (Night) Prayers at the time of one of them, if they need to do so.

(Part No. 6; Page No. 359)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18804

Q 3: Is it permissible for a pregnant woman to observe Sawm (Fasting)? How can she do
Ruku 1 (bowing) in Salah (Prayer) when her belly gets bigger?

A: A pregnant woman must observe Sawm, unless she fears harm for herself or her pregnancy. In
this case, she is permitted not to observe Sawm and to make up for the missed days later on. But if
non-observance of Sawm is due to fear for her pregnancy, then she has to make up for the missed
days and also feed a needy person for every day not fasted. Sujud (prostration) to the ground is
obligatory, but if she cannot perform it, it is sufficient for her to make a gesture with her head
indicative of Sujud (prostration) while she is sitting.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 17282

Q 4: A man performed surgery on his knees, after which, it has become hard for him to
stand or perform Sujud (prostration) during the congregational Salah unless he stands in
the corner of the Masjid (Mosque) having no one on his left hand side. Moreover, if he
offers Salah in the middle of the row, he tends to sit on a chair and uses a table

(Part No. 6; Page No. 360)

on which he offers Sujud.

The question is: Is it permissible for him to pray alone when congregational Salah is held
in case he has not his chair and table? Is offering the congregational Salah while sitting
on this chair and using this table permissible?

A: anyone who is unable to stand while offering Salah should offer it sitting, either on the ground or
on a chair if it is easier. Moreover, they may offer Ruku' (bowing) and Sujud by gesturing in the air,
and let the Sujud be lower than the Ruku' if they cannot offer it on the ground. However, it is
irnper rnissible for a person to offer Sujud on a table and a cushion, for the Hadith related by Al-
Bayhaqy and classed as Sahih (authentic) by Al-Hakirn on the authority of Jabir (may Allah be pleased
with him) who said: 'The Prophet (peace be upon him) visited an ill man, and he saw him offering

Salah (prayer) on a cushion. The Prophet (peace be upon him) then threw it away and said: 'Pray on
the ground if you can, otherwise, make a gesture, and let your Sujud (prostration) be lower than
your Ruku' (bowing). (Related by Al-Bayhaqy and classed as Sahih by Abu Hatim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20271

Q: I am a 19 year old girl and suffer epileptic seizures sometimes while sitting down or
standing up. When I sleep for eight hours a day, such seizures do not come for one week

(Part No. 6; Page No. 361)

or one month. My questions are:

1- Am I permitted to perform Salah (Prayer) while sitting since falling down often causes
wounds in my face and parts of my body?

2- Is it considered a necessity if I sleep late at night for eight hours and miss the time of
the Salah? Am I excused in this case? It should be noted that I left my studies because I
remain awake until I perform Fajr (Dawn) Prayer on its due time, then resume my sleep
until Zhuhr (Noon) Prayer. Moreover, the conditions of my family do not help me adjust
my sleeping hours.

A: if you are not able to perforin Salah while you are standing, you are allowed to perform it while
you are sitting. In a Hadith narrated on the authority of Irnran ibn Husayn (may Allah be pleased with
them both) the Prophet (peace be upon him) said to him: "Offer Salah standing and if you cannot,

then sitting; and if you cannot, then lying on your side. " However, it is obligatory upon you to

perform Salah at its due time. Allah (Exalted be He) says: Verily, As-Salat (the prayer) is enjoined

on the believers at fixed hours.)

When you go to bed, take the proper means that help you get up for Salah.

(Part No. 6; Page No. 362)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20109

Q 3: After my sickness, i cannot stand for a long time to offer Salah (Prayer); is it
permissible for me to offer Salah in a sitting position? It is worth mentioning that I am 26
years old age and when I stand to offer the congregational Salah, I find people, who are
over the age of sixty, offering Salah beside me. So how can I offer Salah in a sitting
position and what will the standing people by my side say about me? What should I do in
Salat-ul-Tarawih (special supererogatory night Prayer in Ramadan) and Qiyam-ul-Layl
(standing for optional Prayer at night)? Can the sick offer Qiyam-ul-Layl and
supererogatory Salah while they cannot offer it standing? Will you advise me? Please
supplicate to Allah to cure me.

A: If you cannot offer the obligatory Salah while standing or this causes you pain in your body, there
is no blarne on you if you offer Salah in a sitting position because Allah (Exalted be He) says: (So

keep your duty to Allah and fear Hirn as much as you can The Prophet (peace be upon him) also

said to one of his Companions (who was sick): '"Offer Salah standing and if you cannot, then sitting;

and if you cannot, then lying on your side." (Related by Al-Bukhari)

(Part No. 6; Page No. 363)

As for the supererogatory Salah, the matter is flexible and there is no need to offer it standing even if
a person is able to stand, but standing is better. The sick is like the healthy people, it is Mustahab
(desirable) for them to perform the supererogatory Salah and the voluntary acts of worship which
they are capable of.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19310

Q 1: what is the ruling on laziness in offering the Fajr (Dawn) Prayer and delaying it due
to illness? Would this be considered a sin and an act of hypocrisy?

A: If it is easier for a sick person to delay Salah (Prayer) a little after the beginning of its prescribed
time, there is no blarne in this. In fact they are permitted to combine the Zhuhr (Noon) and 'Asr
(Afternoon) Prayers and the Maghrib (Sunset) and 1sha J (Night) Prayers at the time of one of them if
it is difficult for them to offer each Salah alone at its prescribed time. This is one of the Favors
granted by Allah to His Servants, making things easy for them; all praise is due to Him.

Q 2: is it permissible for a sick person to offer Salah in a sitting position due to pain in his
leg? It is worth mentioning that he can offer Salah while standing but he would suffer
great pain because of this.

A: A sick person is permitted to offer Salah in a sitting position if it is difficult for them to stand and if
standing causes them pain. This is because the Prophet (peace be upon him) said: 'Offer Salah

standing and if you cannot, then sitting;

(Part No. 6; Page No. 364)

and if you cannot, then lying on your side." (Related by Al-Bukhari) Al-Nasa J y added with an
authentic Sanad (chain of narrators) : u ...and if you cannot, then lying on your back."}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16731

Q 1: One of my legs is paralyzed and so I walk and perform Salah (Prayer) leaning on a
stick. What is the ruling on offering Salah like this? Please advise.

A: Your Salah is valid, In sha'a-Allah (if Allah wills). The Prophet (peace be upon him) is authentically
reported to have said. Tray standing, and if you cannot, then sitting. " standing is one of the pillars

of salah for those able to do so without help or with the help of something like a stick.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18588

Q 2: For a long period of time I have been performing all daily obligatory five Salahs
(Prayers) while sitting. Is this valid? Give me a Fatwa (legal opinion), may Allah reward
you well, on whether to observe Sawm (Fast) or offer Fidyah (ransom) and on
performing Salah while sitting, may Allah bless you!

(Part No. 6; Page No. 365)

A : standing when able to do so is one of the pillars of salah without which Salah will not be valid.
However j if you are unable to stand, it will be permissible for you to offer Salah while sitting. To this
effect, the Prophet (peace be upon him) said to Irnran ibn Husayn (may Allah be pleased with him):
"Offer Salah standing and if you cannot, then sitting; and if you cannot, then lying on your side.")

(Related by Al-Bukhari and others) It is also related by Al-Nasa J y through a trustworthy Isnad (chain
of narrators) with the addition: u ...and if you cannot, then lying on your back. "} If you can

sometimes stand, you will then have to do so, because Allah (Glorified be He) says: So keep your
duty to Allah and fear Him as much as you can>In the same regard, the Prophet (peace be upon
him) said : "When I command you to do something, do of it as much as you can ." (Related by Al-
Bukhari and Muslim on the authority of Abu Hurayrah [may Allah be pleased with him])

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 20055

Q 1: My father became unable to perform Salah (Prayer) in the perfect manner as he had
rheumatic pains in view of his old age. I then provided him with a chair to offer Salah
while sitting on and placed it in the first row bearing in mind that my father comes to the
Masjid (mosque) early. However, some Muslim brothers took the chair back to the
second or third row on the pretext that it is impermissible to place a chair in the first row
and thus he has to go back.

(Part No. 6; Page No. 366)

Anyway, controversy arose on the issue. Please, inform me about the truth of the
matter.

A: a patient should offer Salah according to their ability whether standing, sitting, lying on their side
or lying on their back while their feet are directed to the Qiblah (direction of Salah). In such cases,
they have to move their heads down signaling Ruku' (bowing) and lower signaling Sujud
(prostration) . It is also unobjectionable to offer Salah while sitting on a chair if it is difficult to sit on
the ground. It is also unobjectionable to place such a chair in the first row which causes no break in
the row. Moreover, Muslim brothers have to deal kindly with such a person and give him a suitable
vacancy in the row. However, if it is infeasible, the chair should be placed at the edge of the row so
as to avert dispute.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19133

Q 2: If a patient is unable to offer Salah (Prayer) on the ground, is it permissible for them
to offer it in bed?

A : it is permissible for a patient to pray on their bed facing the Qiblah (direction faced for Prayer
towards the Ka'bah) as long as they are unable to stand, for the Prophet (peace be upon hirn) said in
case of the sick: 'Offer Salah standing and if you cannot then sitting; and if you cannot then lying

on your side. JJ >

(Part No. 6; Page No. 367)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18536

Q 1: I am a seventy five year old man and my knees pain me that I can not make normal
Sujud (prostration) on the floor. I can not bend my knees so I sometimes sit on a chair
and do Sujud with the Imam (the one who leads congregational Prayer). When the Imam
sits between the two Sujuds (prostrations) or for making Tashahhud (a recitation in the
sitting position in the second/ last unit of Prayer), I sit on the chair. When he stands up I
do so with him and when he makes Sujud I make so with him. Do I pray correctly? If not,
what do I have to do? Provide me with your beneficial answer please. May Allah keep
and safeguard you.

A: Due to the excuse which is mentioned in the question, it is permissible for you to sit on the chair
while you are making Tashahhud and between the two Sujuds.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 368)

The second question of Fatwa no. 19870

Q 2: I suffer from kidney failure, I go to the hospital three times a week to undergo renal
dialysis that takes about three hours. This process occurs by discharging the blood from
the body through one of the veins, then passing it by a purifying device, then entering it
once more to the body through another vein.

My question to your Eminence is:

1- Does the discharge and entrance of the blood to the body nullify Wudu J (ablution)?

2- Is it permissible for me to combine Zhuhr (Noon) and l Asr (Afternoon) Prayers if I am
certain that l Asr Prayer will become due while I am undergoing this process?

3- Is it permissible for me to offer Salah (Prayer) during the washing process under such
devices?

4- Is it permissible for me to offer Zhuhr Prayer before its due time? Is the due time
denoted by the Adhan (call to prayer), Iqamah (call to start the Prayer) or according to
the chronological table?

5- Sometimes, the nurse might miss in inserting the injection resulting in the discharge of
some blood over my clothes, does such blood nullify my Wudu'? Should I wash my clothes
from its traces?

Please answer me, may Allah reward you well!

A: It is permissible to combine 7\sr and Zhuhr Prayers at the time of Zhuhr for whoever is unable to

(Part No. 6; Page No. 369)

offer 'Asr Prayer on time due to the extension of the renal dialysis process until sunset, but it is
impermissible to offer it or any other prayer before its due time. However, the time of Zhuhr starts
post meridiem, and you can identify the time either by using the chronological table or by hearing the
Adhan.

furthermore, the discharge of a small amount of blood does not nullify Wudu J , but the blood itself is
Najis (impure); therefore, you should wash whatever is stained of your clothes or body from it,
whereas the discharge of a large amount of blood nullifies Wudu J , whether it occurs as a result of
renal dialysis or for any other reason, for this is considered a discharge of a large amount of Najasah
(ritual impurity) from the body.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18780

Q: What is the ruling on those who miss the due time of Salah (Prayer) due to their
submission to kidney dialysis? For example, they may visit the hospital before Zhuhr
(Noon) or l Asr (Afternoon) Prayer and finish the dialysis an hour after l Asr or Maghrib
(Sunset) Prayer, and so miss the Zhuhr or l Asr Prayer.

A: If the reality is as the questioner has mentioned that the kidney dialysis begins before the time of
Zhuhr, the sick may delay Zhuhr and combine it with v Asr at the time of the latter.

(Part No. 6; Page No. 370)

Like all sick people, he is allowed to combine two Salahs. however, if the kidney dialysis begins after
the coming of the due time of Zhuhr and ends after the prescribed time oPAsr, it is permissible for
the sick to combine Zhuhr and 'Asr Prayers at the time of the earlier one. The same is true with
Maghrib and 'Isha J Prayers. If the kidney dialysis begins before the time of Maghrib begins, he may
delay it and combine it with 1sha J at the time of the later one. If it begins after the beginning of the
due time of Maghrib and ends after the time of 'Isha J begins, combining the two Salahs is not
necessary, as 'Isha J has an extended time. However, there is nothing wrong with combining them at
the time of Maghrib, as is permissible for all other patients who need this. May Allah cure all sick
people!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20093

Q: What is the ruling on a Muslim who cannot make Wudu J (ablution) because their hands
are amputated? Is it obligatory upon them to perform Salah (prayer)?

A: Salah is obligatory upon every Muslim as long as they are sane, mature and of sound mind, as
these constitute the locus of Taklif (meeting the conditions to be held legally accountable for actions).
The obligation to perform Salah is not removed due to amputation of an organ or a disease or any
similar contingencies. General proofs from the Qur J an, the Sunnah and consensus of scholars support
this ruling.

(Part No. 6; Page No. 371)

However, if a Muslim suffers a wound in their body that prevents them from performing all the
obligations and pillars of Salah, they should perform it according to their own capacity. Similarly, if a
Muslim whose hands are amputated is able to make Wudu J by themselves or by the help of another
person, they should do so; otherwise, Wudu J is no longer obligatory on them and they should
perform Salah in their current state according to their own capacity. Allah (Exalted be He) says: (So

keep your duty to Allah and fear Him as much as you can He (Glorified and Exalted be He) says:

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17795

Q 1: I had special circumstances that prevented me from purifying myself fully for Salah
(Prayer). I cannot purify my clothes when touched by impurity and in some cases I
cannot direct myself to the Qiblah (direction faced for Prayer towards the Ka l bah) to
offer Salah; what is the ruling on the Salah which I offered in these circumstances? It is
worth mentioning that this failure in duty on my part was out of my control.

A: It is obligatory for a Muslim to pGrforrn Salah according to their ability, because Allah (Exalted be
He) says: So keep your duty to Allah and fear Hirn as much as you can>

(Part No. 6; Page No. 372)

If people can purify themselves folly from Hadath (major and minor ritual impurities) and Najasah
(filth such as urine, blood etc), they must do so, because Taharah (ritual purification) is a
prerequisite of the validity of Salah and they must face the Qiblah. If they cannot fulfill any of the
mentioned conditions or even some of them, they can offer Salah in the way they can. If in the state
you mentioned you could not use water for purification or Tayammum (dry ablution with clean earth)
and you could not wash off the impurity from your body or clothes and so you offered Salah
according to your ability, your Salah will be valid In sha J a-Allah (if Allah wills).

Once you are able to remove the impurity it is obligatory that you should wash it off your clothes and
your body. Also, when you are able you must perform Ghusl (ritual bath) following Janabah (major
ritual impurity related to sexual discharge), if you had a wet dream during the period you mentioned,
for future Salahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19564

Q 1: Should a bedridden patient who is suffering from two fractured legs and a fracture
in his left hand and is staying in a hospital for treatment, offer Salah while he is lying
opposite to the direction of Qiblah (direction faced for Prayer towards the Ka l bah)? Note
that the position of the bed cannot be changed because of the medical equipment above
the patient's head.

A: It is permissible for him to do so, if he cannot change the position of the bed or face the Qiblah by
himself, because

(Part No. 6; Page No. 373)

Allah (Glorified be He) says. So keep your duty to Allah and fear Him as much as you can> .

Q 2: Is it permissible for this patient to combine and shorten Zhuhr and l Asr Prayers
together and Maghrib and l Isha J Prayers together. He lives in Al-Khobar and is now
receiving treatment in Riyadh. Is it permissible for him to only perform Tayammum (dry
ablution with clean earth ), for it is difficult for him to perform Wudu J ?

A: It is permissible for him to combine and shorten Salah, for he takes the ruling applied to travelers
if his stay is for treatment and he does not intend to stay for more than four days. However, if he
intends to stay for more than four days in Riyadh, he should offer the four-unit Salahs in full. It is
permissible for him to combine Zhuhr and 'Asr Prayers together at the time of either of them, and
Maghrib and 'Isha J together at the time of either of them. It is also permissible for him to perform
Tayamum, if he is unable to use water and there is no one to help him perform Wudu J . He should
perform Istijmar (cleansing the private parts with a hard material after urination or defecation) three
times or more using hard tissue paper until the place becomes purified before performing Wudu J or
Tayamum.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 14280

Q: I am a thirty-eight year old man.
(Part No. 6; Page No. 374)

I suffer from rheumatism since 1962 A.D when I was ten. I received treatment but I was
never cured. On the contrary, the disease develops and transfers from one organ to
another. In 1971, I stopped receiving treatment because of my harsh and difficult
conditions in addition to other conditions that are out of my hands. I am bedridden since
1980 and until now. I can not serve myself, move my hands to the right or the left, or
even raise them. I cannot eat or drink by myself. I would like you to read my letter and
answer my questions which are related to Salah in detail.

1- Undergoing this condition, I cannot perform Wudu f or Tayammum (dry ablution with
clean earth). I heard that a person is never exempted from offering Salah under any
circumstance, is this true? If this is true, how should I offer Salah while I am in this case?
I am very afraid if I do not offer Salah, it would be a debt on me.

2- I heard another opinion that it is permissible for a person who is unable to perform
Wudu J or Tayamum to offer Salah without Taharah (ritual purification).

(Part No. 6; Page No. 375)

It is also said that such a patient is exempted from Salah, is this true? Note that I offer
Salah without Taharah, acting on this opinion, is my Salah valid? Please, advise. May Allah
be merciful to you, for I am worried and do not know what to do concerning Salah.

It is also worth mentioning that I am not married, thus I cannot depend on anyone to
purify me. Please, answer me respected shaykhs in detail and in written form. Please,
make things easy for me and do not make them difficult. May Allah reward you the best.

As-salamu l alaykum wa rahmatullah wa barakatuh (May Allah's Peace, Mercy, and
Blessings be upon you!)

A: salah is obligatory upon Muslims and they are not exempted from it as long as they are sane. If a
person is unable to use water or clean earth, Taharah (ritual purification) is no longer obligatory on
them, but it remains their duty to offer Salah at its due time according to their ability. May Allah grant
you a speedy recovery.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 376)

Fatwa no. 18397

I am the director of the Social Care House in Holy Makkah. Such a House is supervised by
the under-Secretary of Social Affairs at the Ministry of Labor. The House is to take care
of elders who have no breadwinners.

In the two sections of the concerned Social Care House there are about one hundred
and fifty males and females. As they are of different conditions, sometimes we get
confused regarding some of the matters relating to them and thus we need your
guidance.

Please, tell us how can such old people perform Salah (Prayer) bearing in mind that some
of them have psychological illnesses, some are not in their full mental capacity because
of their old age, and some are sick and cannot move. Provide us with your beneficial
answer please. May Allah reward you with the best.

After the Committee studied the question, it answered as follows:

Whoever amongst the old people mentioned in the question is in their full mental capacity has to
offer Salah in the way that they are able to do so. They have to perform Salah standing, sitting in
case of their inability to stand up, lying down on their side in case of their inability to sit, or lying
down on their back in case of their inability to lie down on their side, while making gestures for
Ruku " (bowing) and Sujud (prostration) together with Niyah (intention). The foregoing is based on a
Hadith which is authentically reported from the Prophet (peace be upon him) on the authority of
Tmran ibn Husayn (may Allah be pleased with them both).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 377)

Fatwa no. 19821

Q: An old man was infected with a disease resembling paralysis that he cannot get up or
walk without help and articulates very heavily. Now, he combines two Salahs (Prayers)
at the time of one of them as it is difficult for him to perform Wudu J (ablution) for every
Salah. Moreover, he cannot utter some Ayahs (Qur J anic verses) and invocations while
offering Salah.

The question is: Is doing so valid? What is obligatory on him regarding reciting the Qur'an
and Adhkar (invocations) whether during Salah or thereafter? What should he do
regarding the fact that he cannot utter some of the former? How should disabled people
pray? Give us a Fatwa (legal opinion), may Allah reward you!

A: It is obligatory on such a person to offer Salah in accordance with his ability. Allah (Exalted be He)
says: <So keep your duty to Allah and fear Him as much as you can Thus, if he can use water for

Taharah (ritual purification) even through the help of others, he will have to do so. Otherwise, he
should perform Tayammum (dry ablution with clean earth). If he can offer Salah while standing, he
will have to do so. Otherwise, he should move his head down signaling Ruku 1 (bowing) and move it
lower signaling Sujud (prostration). Moreover, he should recite the Qur'an in accordance with his
ability. It is obligatory only to recite Surah Al-Fatihah, whereas reciting other parts of the Qur'an in
the first and second Rak'ahs (units of Prayer) of all Salahs is Sunnah (supererogatory act of worship
following the example of the Prophet).

(Part No. 6; Page No. 378)

Furthermore, if he can offer every Salah at its due time without great difficulty, he will have to do so.
Otherwise, it will be permissible for him to combine Zuhr (Noon) and 7\sr (Afternoon) Salahs when
the time of any of them is due and Maghrib (Sunset) and 'Isha J (Night) Salahs when the time of any
of them is due.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15268

Q: I am an elderly woman who cannot move from the bed I have lain in for ten years. I
would like to ask for a Fatwa (legal opinion issued by a qualified Muslim scholar) about my
Salah (Prayer) and Sawm (Fast) for three months; one month during which I performed
no Salah or Sawm and two months during which I performed Sawm on two days in each
month. I have asked about the Sawm and was told that I should not perform it in my
condition.

A: First: you have to perform Salah according to your ability; pray standing, and if you cannot, then
sitting down, and if you cannot then lying on your side, and if you cannot then lying on your back
with your legs towards the Qiblah (direction of Salah). Allah (Glorified and Exalted be He) says: (So

keep your duty to Allah and fear Him as much as you can The Prophet (peace be upon him), when

asked by a sick person on the same issue, replied, Terforrn Salah standing, and if you cannot, then

sitting, and if you cannot, then lying on your side." However, if you perform Salah lying on your side,

you should do so on your right side with your face towards the Qiblah (direction faced for Prayer
towards the Ka'bah).

(Part No. 6; Page No. 379)

Second: As for the month during which you did not perform Salah, if that was done due to
unconsciousness, you need do nothing. If it was done due to ignorance or sickness, you have to make
up for the Salah you missed at any time as soon as possible.

Third : You have to perform Wudu J (ablution) using water if you can, even if it is with the help of one
of your children, any of your Mahrams (non-marriageable male relatives), or other women.
Moreover, you also have to perform Istinja J (cleansing the private parts with water after urination or
defecation) or Istijmar (cleansing the private parts with a hard material after urination or defecation)
three or more times using stones or tissue paper. This will suffice instead of water if it cleanses you.
If you cannot perform Wudu J , you have to perform Tayammum (dry ablution with clean earth). This
is done by hitting your hands against earth and then wiping your face and palms with them. You
should ask those around you to put some earth near your bed, so you can use it when you need to.
You can also combine the Zhuhr (Noon) and 'Asr (Afternoon) Prayers at the time of either the earlier
or the later one and combine Maghrib (Sunset) and l Isha J (Night) Prayers at the time of either the
earlier or the later one as other ill people do.

Fourth : You have to make up for the days of Ramadan that you missed if you can do so and you
should also feed a needy person for each day of Ramadan of the years preceding 1412 A.H. that you
delayed making up for, if you can do so. However, if you cannot feed any needy people due to being
too poor to do so, it will be sufficient for you to make up for the days of Sawm that you missed; all
praise be to Allah. If you cannot perform Sawm due to being old, you will have to feed a needy
person for every missed day by giving them

(Part No. 6; Page No. 380)

half a Sa' (1 Sa' = 2.172 kg) of wheat, rice, or any other local staple food. It is also sufficient to give

it all to one poor person. If you are unable to feed anyone, you will be exempted based on the
evidence we quoted above. However, you should perform Sawm in the future and if you cannot do so
due to old age, you must feed a needy person for each missed day. It is also sufficient to give that
food to one person or more, whether at the beginning, at the middle, or at the end of the month.

We ask Allah to help you and us and give us success.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afiry

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17898

Q: My father died from a chronic illness. During his illness, which did not last long, he did
not perform Salah (Prayer). He was not able to do so, and, although he was not
unconscious, he could not perform Wudu' (ablution), get up or walk. Before his death, in
fact during his life, my father would only perform Salah at home and would only perform
the two l Eid (festival of sacrifice and that of breaking fast) Prayers and Jum l ah (Friday)
Prayers in congregation at the Masjid (mosque). He would also perform his Salah so
quickly that he would not perform the Sujud (prostration) or Ruku* (bowing) properly.

The question is: Can we supplicate to Allah for him, to ask forgiveness for him, give in
charity, and perform Hajj on his behalf?

A: It is obligatory on someone who is ill to perform Salah according to their ability, as long as they
are conscious.

(Part No. 6; Page No. 381)

We hope that Allah will forgive your father for abandoning Salah during his illness out of ignorance.
Many people commit this mistake, hoping to perform Salah in a more purified state after their
recovery and abstain from Salah without Tahar ah (ritual purification) or while ritually impure. We
also hope that Allah forgives your father for being negligent in offering Salah in congregation and
other deeds. So, supplicate to Allah for your father, ask for forgiveness for him, give in charity, and
perform Hajj on his behalf, hoping that Allah will pardon him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 16168

Q: My father passed away after suffering for a long time from a serious disease. He (may
Allah he merciful to him) continued performing Salah (Prayer) regularly during his lifetime
with the exception of the last month he lived as he could not stand, sit, move, or even
control discharges of the urethra and anus because of the number of chronic illnesses
that he had during that period. It may be worth mentioning that I have only one brother
who lives with me along with my mother who is sixty years old. I told my deceased father
that he had to perform Salah even while lying down on the bed, but he replied that he
could not do the Taharah (ritual purification). He asked me to inquire about this matter
for him. I complied with his request and asked about this embarrassing matter. The
answer was that I myself had to help my father perform Taharah. Unfortunately, I did
not do so as I am so bashful, to the furthest limits, and I cannot do so. My father thus
did not pray for the last month before his death. Moreover, it was the Will of Allah
(Exalted be He) that I witnessed my father's last breath but I did not do Talqin
(encouraging someone dying to say: "La ilaha ilia Allah") for him as I did not know that he
was dying because this was the first time for me to come across such a situation. The
point is that now I strongly feel that I am guilty. I would like to inquire about the sin that
my father committed when he did not perform Salah for one full month before he died; is
there any Kaffarah (expiation) for it? It may be worth mentioning that I am a dutiful son
to my father and I always make Du l a J (Supplication) to Allah to give me and my family all
the best. What should I do?

(Part No. 6; Page No. 382)

A: A sick person has to offer salah according to their condition. They have thus to perform Salah
standing, sitting in case of their inability to stand up, lying down on their sides in case of their inability
to sit, or lying down on their back in case of their inability to lie down on their sides, while making
gestures for Ruku' (bowing) and Sujud (prostration). The foregoing is based on a Hadith which is
authentically reported from the Prophet (peace be upon him) on the authority of 'Irnran ibn Husayn
(may Allah be pleased with them both). Regarding Taharah, they have to make Wudu J (ablution) if
they are able to do so either by themselves or through the help of somebody else. Otherwise, they
have to make Tayammum (dry ablution with clean earth). On the other hand, you do not have to
make any Kaffarah for the fact that your father did not pray during the last month of his life. Hopefully
he may be excused because he was ignorant of the foregoing ruling, besides, Talqin is notWajib
(obligatory) and thus missing it is not a sin. And Allah knows best.

(Part No. 6; Page No. 383)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Third question of Fatwa no. 20768

Q 3: While receiving medical treatment at a hospital, I did not perform Salah (Prayer) for
two weeks. This was because I thought that Salah of those who cannot control their
excretory functions is invalid. However, while I was still in the hospital, I prayed for two
and a half months without even performing Tayammum (dry ablution). Afterwards, I
made up for these Salahs (Prayers) by praying one extra obligatory Salah at each
prayer time. What is the ruling on this? May Allah reward you with the best.

A: It is Wajib (obligatory) on sick persons to offer Salah according to their condition. They must not
abandon Salah as long as they have full mental capacity. A proof for this is Allah's statement: (So

keep your duty to Allah and fear Him as much as you can You have thus to make up for the Salahs

that you missed provided that you follow the right order of Salahs. It must be made up for at one and
the same time and it is impermissible that you make up for one obligatory Salah with a current
obligatory one. Nevertheless, the Salahs that you have already made up for are valid In sha'a-Allah
(if Allah wills). On the other hand, people who are ill must be in a state of Taharah (ceremonial
purification) as much as possible. Accordingly, if you can perform ablution using water; you have to
do so. Otherwise, you may perform Tayammum using dust. Finally, if you are unable to purify
yourself with water or dust, you are to pray without performing Wudu 1 (ablution) or Tayammum.

(Part No. 6; Page No. 384)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 20914

Q 5: After undergoing an operation, a woman became unable to make Wudu J (ablution)
or Tayammum (dry ablution with clean earth) due to her severe illness and that her
clothes were not clean. She did not perform the obligatory Salah (Prayer) for three
days. Should she make up for the Salah she missed one month ago? Has she committed a
sin by doing that? Please, advise. May Allah reward you with the best!

A: In principle , the obligation of Salah is not removed from Muslims as long as they are sane. The
woman in question had to perform Salah according to her own condition, even if she could not make
Wudu J due to her illness, or could not do Tayrnmum, or if there was impurity on her body or clothes
that she could not remove or wash. Allah (Exalted be He) says: Allah burdens not a person beyond

his scope.) He also says: So keep your duty to Allah and fear Him as much as you cam In such a

case, she should perform Salah while she is standing if she is able to; otherwise, she should perform
it while she is sitting. If she is unable to, she should perform it while lying on her side or while she is
sleeping on her back if she cannot lean on her side.

(Part No. 6; Page No. 385)

Allah (Exalted be He) says: So keep your duty to Allah and fear Him as much as you can> He also

says : {Allah burdens not a person beyond his scope. Also, the Prophet (peace be upon him) said to

a sick person: '"Offer Salah standing and if you cannot, then sitting; and if you cannot, then lying on

your side. - " According to another narration, he (peace be upon him) added: "...and if you cannot,

then lying on your back." Thus, it is obligatory on that woman to make up for the Salah she missed

in order, i.e. she should begin with the obligatory Salah she missed on the first day and so on until
she completes them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18860

Q 3: According to the medical diagnosis, my 27-year-old sister is suffering from mental
retardation affecting her brain. However, it is evident from her behavior that she is
possessed, for she laughs for no reason and eats in a disgusting way. Nevertheless, she
can distinguish right from wrong. Thus, she regularly observes the Five Obligatory Daily
Prayers, but she recites Al-Fatihah only. She speaks with difficulty and forgets a lot. Is
there any sin on her if, while in Salah, she forgets to recite Tashahhud (a recitation in
the sitting position in the second/ last unit of Prayer) or some Qur J anic Ayahs (verses)

(Part No. 6; Page No. 386)
after Al-Fatihah?

A: If the reality is as you have mentioned, your sister is not to blame if she recites Al-Fatihah only
and forgets to recite the other invocations of salah. She does what is within her capacity and is not to
be blamed for what is beyond her capacity to do or memorize. She is excused for her mentioned
illness, as Allah (Exalted be He) says, Allah burdens not a person beyond his scope. Allah also says.

So keep your duty to Allah and fear Him as much as you can However, you should strive to teach

her the first and second Tashahhud and the formulae prescribed for Ruku' (bowing) and Sujud
(prostration).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 21897

Q: I suffer from an allergy in the respiratory system that often causes me pain, and I get
irritated by air conditioners. There is a Masjid that is around five kilometers away from
my house, at the end of which the air conditioners are turned off. Is it permissible for me
and my children to offer the Salah at the end of the Masjid

(Part No. 6; Page No. 387)

by forming a separate row and following the Imam (the one who leads congregational
Prayer). This perhaps may be better than offering Salah at home due to my health
condition, thereby obtaining the reward of offering the congregational Salah Insha'a
Allah (if Allah wills)?

A: If the reality is as you mentioned, that you suffer from such a condition and that there is no air-
condition-free Masjid nearby, then it is permissible for you to offer Salah at the place where there is
no air-conditioning inside the mentioned Masjid, but you should have someone join you in the row to
avoid praying on your own, as Allah (Exalted be He) says: So keep your duty to Allah and fear Him

as much as you can) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 388)

Salah of a traveler

Fatwa no. 16906

Oj 1: at what distance from residing city is it permissible for a traveler to shorten Salah
(Prayers)?

Q 2: Is it permissible for me to combine and shorten Salah when I am traveling from
Jeddah to Al-Ta J if?

Q 3: If I hear the Adhan (call to Prayer) while I am traveling and I am at the outskirts of
the city, is it permissible for me to combine and shorten the Zhuhr (Noon) and the l Asr
(Afternoon) Prayers or should I offer a full Zhuhr Prayer? If I am traveling from Al-Ta J if
to Jeddah and the time of the Maghrib (Sunset) Prayer started while I am still in Al-Ta J if,
if I perform that Salah in congregation in the Masjid (mosque), is it permissible for me to
combine the l Isha J (Night) Prayer with it as I am a traveler? Is it permissible for me to
combine and shorten Salah when traveling for the purpose of an outing or picnic? If I
travel to Jeddah and I live in Al-Ta J if to make a transaction there, and I perform the
Zhuhr Prayer behind the Imam (the one who leads the congregational Prayer), is it
permissible for me to combine and shorten the l Asr Prayer with it, as I do not have the
intention of staying in Jeddah ?

A: It is permissible to shorten the four-Rak'ah Salah (Prayer consisting of four units) when traveling
a distance of about SO kilometers, which is a two-day journey by camel. Anyone who travels from
Jeddah to Al-Ta J if can shorten Salah, as the condition for the stated distance is met,

(Part No. 6; Page No. 389)

unless they intend to stay for more than four days, in which case they should perform the foil Salah
as they are not considered to be travelers. When they leave, heading to their own homeland, they
can shorten Salah on the journey. The rulings on shortening and combining Salah during travel are
applicable as soon as a traveler leaves the inhabited area of the city where they live, even if they can
hear the Adhan when they are outside the city. If you are a traveler and you offer the Maghrib or the
Zhuhr Prayer with residents, you may combine the 1sha J and the V\sr Prayer with them respectively.
It is also permissible to shorten Salah when traveling even for the purpose of an outing or picnic, as
the Rukhsah (concession) is general.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Chairman

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17264

Q 2: What is the criterion of travel and the distance that gives a traveler the right to
shorten and combine Salahs (Prayers)? I travel 80 kilometers every day and some of the
passengers combine l Asr (Afternoon) Prayer and Zhuhr (IMoon) Prayer under the pretext
that such a distance is deemed travel. Is it permissible for us to combine the Salahs over
such a distance?

A: The SO kilometGrs distance that you travel every day is considered travel, which allows you to
shorten the four-Rak'ah Salahs (Prayer consisting of four units).

(Part No. 6; Page No. 390)

Also, it is permissible for you to combine two Salahs while traveling on the way.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17936

Q: We heard that you issued a Fatwa (legal opinion issued by a qualified Muslim scholar)
whereby a person living in Riyadh and heading for Al-Kharj may combine and shorten
Salah. Is this Fatwa true? Is it applied to the present day where the buildings of the two
cities draw them closer to each other? Is it permissible to combine the two Salahs when
there is no difficulty in travel during this distance? Supposing that combining and
shortening Salahs are impermissible, should a person, who did so before knowing this
Fatwa, repeat his Salah? Where do the boundaries of Riyadh end? Please, advise. May
Allah reward you!

A: The distance that permits a person to shorten Salah is the distance covered by a mount during
two days. Approximately, it is eighty kilometers. The beginning and the end of every town is
determined by the end of the inhabitable proximate buildings of that town. If the distance between
the buildings of Riyadh and that of Al-Kharj now is SO km, combining and shortening Salah are
permissible. If the distance is less than this distance, combining and shortening Salah are
impermissible. As for a person who combined and shortened Salah while moving between the two
cities and did not notice the short distance between their two boundaries due to his lack of
awareness, we are of the opinion that

(Part No. 6; Page No. 391)

he does not have to repeat Salah, due to his ignorance of the ruling. However, he should not do so
again in the future.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21086

Q: Please, be informed that I live in the city of Riyadh and work in the city of Al-Kharj
where I go everyday, is it permissible for me to shorten and combine the Salah (Prayers)
or not? It should be mentioned that I have measured the distance between the borders
of the two cities (that is to say the inhabited area in both cities) and found that the
distance from the last district of Al-Kharj towards Riyadh which is "Al-Bida l District" until
the buildings of the national guards through Al-Kahrj road (the last area inhabited
towards Al-Kharj) is only fifty seven kilometers. However, if we add the utilities of the
two cities of factories, workshops and others, the distance will be much less than that.
In this case, is it permissible for employees, workers and others who move between
these two cities to shorten and combine Salah?

A: the distance at which a traveler is given travel concessions according to the opinion of the Jurnhur
(dominant majority of scholars) is a two-day journey by camel which is nearly estimated by eighty
kilometers. Therefore, whoever travels for this distance or more is to be given the concessions of
travel such as shortening of

(Part No. 6; Page No. 392)

the quatrain Salah to two Rak'ahs (units of prayers), combining Zhuhr (Noon) and 'Asr (Afternoon)
Prayers, as well as Maghrib (Sunset) and 1sha J (Night) either at the time of the earlier or the later
ones, in addition to not fasting in case of Saw m (Fast), and wiping over the Khuffs (leather socks) for
three days and their nights. Whereas the distance mentioned in the question is not a distance over
which it is permissible to shorten Salah nor eligible for travel concessions.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21324

Q: I work in Prince Sultan Air Base located at Al Kharj and live in Riyadh. The distance
between the Base and Riyadh is 130 to 150 kilometers which I travel every day. Is it
permissible for me to apply the rulings of travel in terms of combining and shortening
Salahs (Prayers) every day, even if my work will remain for five or seven years? Please,
advise.

A: It is permissible for you to shorten and combine two Salahs together during your travel between
Riyadh and the Base. Also, you are permitted to combine and shorten Salahs in the Base on the
condition that you do not intend to stay in the Base for more than four days, because you are
considered a traveler. The exception is that when you join a congregation that performs Salah in full,
then you should perform the same number of Rak'ahs with them.

(Part No. 6; Page No. 393)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16647

Q 3: a man works in a company, which is 360 or 480 km away from home; is it permissible
for him to shorten Salah (Prayer)? It should be noted that his stay in the company varies
from 45 days to 2 months.

A: It is obligatory on a Muslim who travels and intends to stay for more than four days to perform
Salah in its full Rak'ahs (units of Prayer) during his stay. That is because the rulings of travel are no
longer applied to him.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatv/a no. 20866

All praise be to Allah Alone, and peace and blessings be upon the Last Messenger.

The Permanent Committee for Scholarly Research and Ifta' has read the question that
was sent to His Eminence the Mufty (Islamic scholar qualified to issue legal opinions) by
the Head of the Department of Religious Affairs at the Borders Guard in the Eastern
Region the Lieutenant: l Adel ibn Muhammad

(Part No. 6; Page No. 394)

Al-Bidiwy. The concerned letter was transferred to the Committee by the secretariat-
general for the Council of Senior Scholars under the number 469 and dated 18/01/1420
A. H. The questioner asked different questions. Following is his second question:

Q 2: Some patrols move from headquarters or sectors under them and travel for long
distances that sometimes extend to four hundred kilometers. Some of these patrols may
then have a short stay of three to ten days at some specific places. It may be worth
mentioning that going on such patrols is the main work of one department in Borders
Guard where officers always travel from one place to another just as people working on
trucks and lorries do as this is the nature of their work. We hope thus that your
Eminence clarify the ruling on shortening and combining Salah (Prayer) if a person is on
their way or if they stay in a specific place after arrival for carrying out a certain task.
Besides, what is the ruling on breaking Sawm (Fast) due to being in a patrol that goes for
long distances or stays in a specific place for finishing some work? It may be worth
mentioning that the duration of accomplishing a task may range to ten days. Besides, is
there a minimum travel distance for combining and shortening Salah? May Allah reward
you with the best for supporting us and Muslims.

A: officers who go on patrols for eighty kilometers or more from the place of their residence are to
shorten their Salah during the patrol.

(Part No. 6; Page No. 395)

However, officers in patrols that go for less than the foregoing distance or who do not know whether
they will go to a far or short distance have to perform the Salah in foil and not shorten it. Regarding
the case of the officers staying in a specific place after arrival, if they intend to stay for four days or
less or if they do not know the duration of their stay; they are to shorten Salah provided that the
distance of their travel is eighty kilometers or more. If they intend to stay for more than four days;
they have to complete their Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15453

Q: We are soldiers in a remote area which is 40 km away from the city of Rafha J where
we are assigned a mission for three months. Should we perform Salah (Prayer) in full and
the Jumu'ah (Friday) Prayer? What about the supererogatory Salah, knowing that there
is a permanent Masjid (mosque) where we perform the Five Obligatory Daily Prayers? Is
it permissible for us to combine l Asr (Afternoon) Prayer and Zhuhr (Noon) Prayer at the
time of the thick dust? Is it permissible for us to wipe over the Khuffs (leather socks) as
residents or travelers?

A: the traveling that requires shortening Salah should be a distance of
(Part No. 6; Page No. 396)

eighty kilometers or more, which is equal to a two-day travel by a camel. Thus, it is not permissible
for you to shorten the Salah because the place you travel to does not meet the distance set by the
Shari'ah (Islamic law). Also, it is not permissible for you to combine the two Salahs and you have to
perform every Salah fully at its due time. However, you are permitted to wipe over the Khuffs as
residents for only one day and one night. It is not permissible for you to perform Jumu'ah (Friday)
Prayer; instead, you should offer it as Zhuhr (Noon) Prayer unless there is a nearby town where
Jurnu'ah (Friday) Prayer is offered. In the latter case, you should join them. Moreover, you are
permitted to perform Al-Sunan Al-Rawatib (supererogatory prayers that were stressed and regularly
performed by the Prophet), Witr (Prayer with an odd number of units) and the like.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16230

Q: We work at a military base, and live in the city of Riyadh. Our work place is a hundred
and sixty (160) kilometers away from home, we head to it daily, our work hours end right
after Zhuhr Prayer, where we offer Zhuhr inside the base, then return to Riyadh where
we arrive at our houses a while before l Asr prayer, our question is:

1- Is it permissible for us to shorten the Salah (Prayer) inside the Masjid (mosque) of the
base in the mentioned case?

2- Is it permissible to combine Zhuhr and l Asr Prayers, as we

(Part No. 6; Page No. 397)

return to our houses very tired to the extent that makes us sleep until the due time of
l Asr has expired?

3-If combining Salah is permissible for us, is it permissible if we return to our houses
before l Asr prayer and sleep resulting in missing the prayer at the Masjid?

A: Since the mentioned distance exceeds the distance at which shortening Salah is permissible, and
you do not plan to stay at your workplace except for the daily work hours, it is permissible for you to
use the travel concessions such as combining and shortening Salah. Accordingly, it is permissible for
you to combine and shorten Zhuhr and 'Asr Prayers at the mentioned workplace. However, if you
reach Riyadh where you reside and find that people have not offered 'Asr Prayer yet at the Masjid, it
is not obligatory for you to repeat it again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18189

Q: Eight months ago, the leadership commanded our military unit (the soldiers) to move
from Khamis Mishit region to Jizan in the front lines. We were near the urbanized villages,
living in tents and did not lead a stable life. Near us are villages and deserted grounds.
We do not know when we will return home. Since then until now, we shorten Salah.

(Part No. 6; Page No. 398)

First question: Is shortening the four-Rak l ah Salah (Prayer consisting of four units) in
this case permissible? Please, advise.

Second question: Are we required to offer Jumu'ah (Friday) Prayer?

Third question: Is a person who brings his family and lives in the nearby villages required
to shorten or offer Salah in full?

A: It is well-known that the basic principle in Sharrah (Islamic law) is that the non-traveler must
offer the Salah in full, each Salah at its due time. Likewise, the basic principle concerning the traveler
is to shorten the Salah. It is also permissible for the traveler to combine two Salah, offering them at
the time of the earlier or the later one. For example, combining Zuhr (Noon) and 'Asr (Afternoon)
Prayers, and offering them at the time of either one of them; also combining Maghrib (Sunset) and
l Isha J Prayers, and offering them at the time of either one of them, whether at the beginning, middle,
or end of the due time of Salah, according to what is most convenient for the traveler.

Likewise, if the traveler intends to stay for four days or less or stays temporarily in a place and does
not know when they will finish their task and leave or how long they will stay, they, like a traveler,
may avail of the Rukhsahs (concessions) of traveling, such as shortening the Salah and others.

As for the traveler who intends to stay for more than four days, their case is like that of the resident;
they should not avail themselves of any of the Rukhsahs of traveling, like shortening Salah and
others, according to the most correct opinion of scholars,

(Part No. 6; Page No. 399)

following the basic ruling concerning the Salah of the non-traveler, which is to offer Salah in foil, and
that to be on the safe side.

As for Jumu'ah Prayer, since you mentioned that you are not a resident of this place - and since
residency is a condition - you are not required to offer it. So, you should offer Zhuhr Prayer (four-
Rak'ah Salah) instead. However, if any of you enters a Masjid (mosque) where the Jumu'ah Prayer is
offered, he should offer it and it will suffice instead of Zhuhr.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15242

All Praise is due to Allah Alone, and peace be upon the Last of the Prophets. To
commence:

The Permanent Committee for Scholarly Research and Ifta J has studied the submitted
question to His Eminence, the General President by the General Manager of the Religious
Affairs of the Armed forces which is referred to the Committee from the General
Secretariat of the Council of Senior Scholars No. 1474 on 1 Rabia Thany, 1413 A.H., in
which the questioner asks about the following:

We had a question from those who work in Al-Salil base which reads as follows: They live
in a school in Al-Dawasir Valley which is about 120 km away from their base
headquarters. Their shift ends at 11: 30 A.M.

(Part No. 6; Page No. 400)

and then they go home to offer Zhuhr (Noon) Prayer at one o'clock. They ask about the
ruling on shortening and combining Salah because the case is as mentioned. Should they
offer Salah in congregation when they reach their residence and find that the people are
performing Zhuhr (Noon) Prayer? Can they shorten and combine Salah if they missed the
congregation and were tired from the travel? It is worth mentioning that the matter is
being repeated daily when they go to work and come home? We hope that Your
Eminence could give us a Fatwa (legal opinion issued by a qualified Muslim scholar) in this
regard. May Allah reward you.

After the Committee had studied the question, it answered with the permissibility of shortening and
combining Salah on their way before they reach their headquarters. If they do not perform Salah on
their way, it is not permissible for them to shorten or combine Salah and they have to offer Zhuhr
(Noon) Prayer in complete form when they reach their homes. If they arrive when their people have
not yet performed Zhuhr (Noon) Prayer, they have to offer Salah with them. As for 7\sr (Afternoon)
Prayer, if they do not combine it with Zhuhr (Noon) Prayer on their way, they must delay Salah to
perform it with the people at its due time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 401)
Fatwa no. 20983

Q: I am employed in a military position in the region of Thawl, which is 150 km from
Makkah, and I travel back and forth to work everyday. My question is: Is it permissible
for me to combine and shorten the Zhuhr (Noon) and the l Asr (Afternoon) Prayers, as I
leave work at 12:00 midday, before Zhuhr, and I reach my home in Makkah at 1:45 pm,
after Zhuhr? I hope that you will reply to me concerning this matter in writing, in order to
settle a dispute among the employees about it. May Allah reward you well.

A: The distance you mentioned between Makkah and Thawr constitutes a traveling distance that
allows you to combine and shorten Salah (Prayer) until you return to Makkah, even if this happens
everyday.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14616

All praise be to Allah alone, and may peace and blessings be upon the one after whom
there will be no Prophet!

The Permanent Committee for Scholarly Research and Ifta f read the letter that was sent
to His Eminence the General President by the Religious Administrative Affairs Manager

(Part No. 6; Page No. 402)

of the Navy, which was referred to the committee by the General Secretariat of the
Council of Senior Scholars, no. 4194, dated 17/ 10/1418 A.H. His Eminence asked a
question that was mentioned in the letter of the Religious Administrative Affairs
Manager from the King Faysal Naval Base, which stated the following:

Many questions have been submitted to us concerning the ruling on performing the
Jumu'ah (Friday) prayer and Tarawih (special supererogatory night prayer in Ramadan)
on board ship or when in dock, as there is a lot of discussion about this. They have asked
me to send a request for a Fatwa (legal opinion issued by a qualified Muslim scholar) to
the Council of Senior Scholars with a clarification to the position of the ships' crews, so
everyone can abide by the Fatwa and the disputes will be settled.

We would like to describe the ships and their crews before asking the questions:

First: There are different sizes of naval ships; some of them are small which makes it
difficult to offer the congregational Salah (Prayer) on them, some are medium sized, and
others are large ships with crews of more than 150. The last two types of ships have
large decks, where the crew can offer the Jumu'ah and the congregational Salah without
any problems or experiencing any shaking, because those big ships are not affected by
the waves.

Second: These ships have different situations; usually they are docked in the port and
sometimes they are

(Part No. 6; Page No. 403)

out at sea, far from the port at a distance that allows the shortening of Salah or more.
They are then not stationary in one place, but are on patrol. Sometimes they are in the
middle of the sea at a distance less than that which permits the shortening of Salah.
Sometimes the anchor is lowered and a ship remains in one place and other times it is
taken to the mainland and into dry dock for repairs, which might take a month or more.
In this case, it is more like a multi-storey building, not a ship.

Third: The ship's crew do not live inside the ship; they live at the naval base and only
come on board during their working hours, for a whole day for the shift workers, more
than that when the ship is out at sea, or even more if they are guarding the borders.
However, the first case is the most common.

Having clarified the situation of the ships, we would like to ask some questions:

First: What is the ruling on offering Jumu'ah Prayer on board medium and large ships,

where there is a place to offer congregational Salah in the following situations:

a. If the ship is in port and not moving at all.

b. If the ship is out at sea and far from the naval base,

(Part No. 6; Page No. 404)

at a distance that permits the shortening of Salah or more, but it is not stationary in one
place, it is on patrol.

c. If the ship is out at sea and far from the naval base, at a distance that does not
permit the shortening of Salah, and it is not stationary, it is on patrol.

d. In the situations described in b. and c, but stationary with the anchor dropped.

e. If the ship is out of the sea in dry dock, supported on iron bases, to be repaired.

Second: What is the ruling on offering Tarawih in the situations mentioned in the first
question?

Third: What is the ruling on offering congregational Salah on board small ships, where
there is not enough room for a congregation or if there is, the congregation cannot
stand in rows? Please advise on what should be done if the ship is out at sea or tied to
the quay.

Fourth: Please clarify, if, in the situations mentioned in the first question it is not
obligatory on the crew to offer the Jumu'ah Prayer, but they have done so, will it suffice
them or do they also have to repeat it again as Zhuhr (Noon) Prayer?

Fifth: If the ship tied to the quay, should
(Part No. 6; Page No. 405)

the crew offer Jumu'ah Prayer on the quay or are they exempted from it? Although they
are not traveling, and there is a nearby Masjid (mosque) where the Jumu l ah Prayer is
offered, the crew cannot all leave the ship and go to the Masjid together. If they offer
the Salah on the quay, they can all offer it together.

Sixth: If the ship is out at open sea at a distance that permits the shortening of Salah,
and the crew shortens and combines Zhuhr and l Asr (Afternoon) Prayers at the time of
the earlier, is it permissible for some of them to perform a supererogatory Salah after it
if they want to, since the time for the l Asr Prayer has not arrived or is it not permissible
because they have already performed the l Asr Prayer? The same applies to the Maghrib
(Sunset) and l Isha f (Night) Prayers. If the crew combines and shortens them during the
time of the earlier one, can they offer Witr (Prayer with an odd number of units) or
Tarawih immediately after it, or should they wait until the red twilight disappears and the
time for ^Isha' arrives?

Seventh: If the ship is out at open sea at a distance that permits the shortening of Salah
or more and the crew combines and shortens the Zhuhr and l Asr Prayers during the time
of the earlier one, and then the ship enters the port and drops anchor before the time
for the l Asr Prayer or during its time, do they have to repeat the l Asr Prayer because
they have reached land in time or is their first performance of it suffice? The same
applies to Maghrib and Isha' Prayers.

(Part No. 6; Page No. 406)

We hope that you will send this Fatwa request to the Council of Senior Scholars for us to
have the required Fatwa that we can generally apply in the naval force ships as soon as
possible. As-salamu "alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy,
and Blessings be upon you!)

A: First: A naval ship's crew does not have to offer the Jurnu'ah Prayer on board in any of the
situations, as they are not residents, apart from those who live at the port, as they do not take the
same rulings on travelers; they should offer the Jurnu'ah Prayer in the Masjid. As for Tarawih, there
is no harm in offering it during travel.

Second: Those among the ship members who combine the Zhuhr and 'Asr Prayers, for coming under
the ruling of travelers, cannot perform supererogatory Salah after the 'Asr Prayer, even if they
combine them in the time of the earlier, in compliance with the Had ith that generally prohibit any
Salah after the l Asr Prayer, which include travelers and any others.

As for combining Maghrib with 1sha J , there is no prohibition against performing supererogatory Salah
after them, even if they are combined in the time of the earlier Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 6; Page No. 407)

Fatwa no. 14214

Q: There is a teacher from one of the Arab countries who comes to the KSA at the
beginning of the academic year and travels after the end of the year, thus this teacher
shortens Salah all during the period which he stays in the Kingdom; is this permissible or
not?

A: The mentioned teacher must complete Salah and fast Ramadan when he comes for teaching and
intends to stay for more than four days, because he comes under the ruling of a non-traveler.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14524

Q: We would like to inform Your Eminence that the Joint Command in Kuwait and their
army men perform Salah in complete form as well as Jumu l ah (Friday) Prayer. This is only
out of their speculations because they live in buildings. We do not know when we shall
receive the orders to go to our country or any other place, so we hope you will give us a
Shar'y (Islamic law-based) Fatwa (legal opinion issued by a qualified Muslim scholar)
regarding whether should we offer the Five Obligatory Daily Salah (Prayers) in complete
form or not? Are we required to perform Jumu'ah (Friday) Prayer?

A: It is obligatory upon therm to complete Salah because of their determination to stay more than
four days.

(Part No. 6; Page No. 408)

As for Jurnu'ah (Friday) Prayer , they should not offer it on their own but they should offer it with
other people in the nearby Masjids (mosques) where Jurnu'ah Prayer is held, which makes it
incumbent upon them as other inhabitants, based on the general evidence.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

Fatwa no. 14505

Q: There was a question from the command of a captive camp in Al-Artawiyyah
regarding shortening and completing Jumu'ah (Friday) Prayer where they stay in tents in
large numbers, their stay is limited to three months and they are surrounded by villages
and the nearest village is two kilo meters away. Should they complete or shorten their
Salah because the period is limited? Should they perform Jumu'ah (Friday) Prayer in their
camp? Could you kindly advise. May Allah reward you.

A: If the matter is as you mentioned, they have to offer the four-Rak'ah Salah (Prayer consisting of
four units) in complete form and they have to perform Jurnu'ah (Friday) Prayer just as other people
do in nearby Masjids (mosques).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 409)

Fatwa no. 17237

All praise be to Allah Alone, and peace and blessings be upon His last Messenger.

The Permanent Committee for Scholarly Research and Ifta" has read the letter that was
sent to His Eminence the Mufty by His Excellency the Ambassador in Britain of The
Custodian of the Two Holy Mosques. The concerned letter was transferred to the
Committee by the secretariat-general of the Council of Senior Scholars under the number
2280 and dated 04/06/1415 A. H. The question read as follows:

I would like to inform Your Eminence that hundreds of Sa udis live temporarily in Britain
for academic reasons such as students or for political reasons such as diplomats etc.
Such people live in Britain for different periods mostly between one and five years. The
point is that many inquiries have been raised as to whether rulings of travel i.e.
combining and shortening Salah (Prayer), and breaking the Sawm (Fast) in Ramadan
apply to the people concerned. People here disagree on this issue. Could you please
clarify the Sharpy (Islamic legal) ruling on this matter? May Allah grant you success and
help you to support truth and its people.

After the Committee had studied the question, it answered as follows:

officers and students who are sent outside their countries to accomplish certain goals and they intend

(Part No. 6; Page No. 410)

to stay for the period which is mentioned in the question or for any other period that is more than
four days , they are not entitled to follow any of the Rukhsahs (concessions) of travel i.e. shortening
or combining the Salah (Prayer) or breaking the Sawm. Rather, it is Wajib (obligatory) on them to
perform the complete Salah on time with the congregation and without combining two Salahs
(Prayers) together. Similarly, they have to observe Sawm in its due time with other Muslims as they
are regarded as being resident in Britain.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16083

Q: We work for the Civil Defense and are charged every year with serving the pilgrims.
We offer the obligatory congregational Salahs (Prayers) at different Masjids (mosques)
whether inside places of performing the rites or outside them. We do not shorten the
Salah (Prayer) as we begin staying in the same place early before the start of the Hajj
season. Nevertheless, on the day of Day of x Arafah (9th of Dhul-Hijjah), some of us
shortened and combined Zhuhr (Noon) and ^Asr (Afternoon) Prayers to imitate the
pilgrims. Some others shortened the two Salahs without combining them while others
prayed each one of the two Salahs at their due times and with the full number of
Rak ahs (units of Prayer). Everyone acted according to their own discretion and the
same happens regarding the Salahs of Maghrib (Sunset) and Isha" (Night) in Muzdalifah.
Please clarify this matter for us and tell us whether the Salah that we performed is
permissible? How do our colleagues who stay in ^Arafah have to pray? How do this small
group of us who are not pilgrims but who move with the pilgrims

(Part No. 6; Page No. 411)

to all the places of performing rites have to pray? Provide us with your beneficial answer
please. May Allah reward you with the best.

A: If you are not pilgrims and you intend to stay for mora than four days, you must perform the full
number of Rak "ahs for your Salah at its time. However, those who have already shortened or
combined their Salahs do not have to make up for them as this was a doubtful matter for them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first and second questions of Fatwa no. 17854

Q 1, 2: What should a traveler do when he reaches his destination; should he combine or
shorten Salah (Prayer)? What is the duration permissible for combining and shortening
Salah for a traveler? Should a traveler, who resides near a Masjid (mosque) and stays
for only three days, offer Salah in the Masjid (mosque) or in his residence? What is the
ruling if the duration is more than three days?

A: if a traveler arrives at his destination and does not intend to stay for a specified period or intends
to stay no more than four days, it is preferable for hirn to offer Salah in its time shortening the four-
Rak'ah Salah (Prayer consisting of four units) without combining prayers. Yet, if he offers Salah after
a resident Imam (leader in congregational Salah) who does not shorten Salah, he must offer
complete Salah following his Imam. In this case, he is not permitted to abandon the congregational
Salah and prays alone for shortening Salah, if he is an individual.

(Part No. 6; Page No. 412)

Shortening Salah is only Rukhsah (concession) while the congregational Salah is obligatory. However,
if the traveler intends to stay more than four days, he must offer the Salah in full, according to the
opinion of the majority of scholars, which is the correct opinion. The basic rule states that a resident
has to offer complete Salah unless his stay is for four days or less. During the Farewell Hajj, the
Prophet (peace be upon him) intended to stay for four days, so he shortened Salah during these days
before going to Mina.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The tenth question of Fatwa no. 19773

Q 10: is it permissible to shorten the Salah (Prayers) when serving the pilgrims on Hajj?
It should be mentioned that the mission has a fixed duration.

A: If the residence period of participants in serving the pilgrims performing Hajj exceeds four days,
provided they are aware of this, it is impermissible for them to shorten the Salah, for in this case
they do not fall under the rulings of travel.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 413)

The first question of Fatwa no. 18356

Q 1: May Allah bless you and benefit Muslims by you. Here in our country, young men are
used to going on desert camps during the weekends, they may cover a distance that
exceeds or is less than fifty kilometers outside the city to the rugged desert landscape.

Your Eminence, my questions are: First: Is it permissible to shorten and combine the
Salah in this case? Does their departure drop the obligation of attending Jumu'ah
(Friday) Prayer, since they might have failed to attend one or more Jumu'ah Prayers for
that reason?

A: If the distance they cover is less than eighty kilometers, it is impermissible for them to shorten
Salah, for this will not be considered travel for which Rukhsah (concession) prescribed by Islam
becomes permissible. However, attending Jumu'ah Prayers will not be obligatory for them since they
are away from their city, unless they are located at a place which is near a town where Jumu'ah
Prayer is being established and the Adhan (call to Prayer) is heard, in this case it is obligatory for
them to attend it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gen£F9m residency
of Scholarly Research and lfta r

The fourth question of Fatwa no. 18425

Q 4: (A): When I travel from Riyadh to Al-Ta J if to visit one

(Part No. 6; Page No. 414)

of my relatives, I stay there for two or more days. Is it permissible for me to shorten and
combine Zhuhr (Noon) Prayer and l Asr (Afternoon) Prayer together at the time of the
earlier one? Note that the time of l Asr Prayer becomes due while I am still at my
relative's place.

(B): Is it permissible for me to combine Zhuhr and l Asr Prayers at the time of the earlier
one, offering each of them as a four-Rak l ah Salah (Prayer consisting of four units) i.e.
without shortening them? Please, explain the issue in detail, for I want to circulate it for
the benefit of the common people who are unaware of the ruling and may not accept my
mere advice. May Allah make it useful!

A: It is permissible for you to shorten Salah, if you are staying for four days or less and do not intend
to stay for a fixed time. However, it is better to offer each Salah at its due time without combining
prayers. If you are praying behind an Imam (the one who leads congregational Prayer) who offers
Salah in full, you should follow him in prayer. If you are alone, you should offer Salah with the
congregation, not individually, and you should offer Salah in full. Indeed, Congregational Salah is
Wajib (obligatory) but shortening salah for a traveler is Sunnah (supererogatory act of worship
following the example of the Prophet). Evidently, the obligatory acts are given priority over acts of
Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18410

Q: There are, in our district, many military posts for the army and the border guards. The
distances between these posts and Sharurah governorate are somewhat different;
some are 80 km away from Sharurah

(Part No. 6; Page No. 415)

like Akhashim post, some are 250 km like Umm Gharib post, and still some are 500 km
away like Al-Kharkhir. The soldiers working in these posts are alone without their families
for different periods of time. Some of them may stay for six months or a year while
others may stay for an unfixed period. Large numbers, which may reach hundreds of
Bedouins living around these posts.

My question is: Is it permissible for the said soldiers and Bedouins to shorten Salah or
should they offer it in full? Is it permissible for them to offer the Jumu'ah (Friday)
Prayer? Please, advise us, as we are confused and ask frequently about this matter.

A: The soldiers who do not know how long they may stay in the place they garrison which is more
than 80 kilometers away from their original residence are allowed to shorten Salah, because the
travel rulings are applied to them. The soldiers who know that they will stay for more than four days
in this place must offer Salah in full, because the travel rulings in this case are not applicable to
them. With regard to the Bedouins living around these stations, it is impermissible for them to
shorten Salah, as they are not considered travelers when moving for shepherding without having a
specific homeland.

(Part No. 6; Page No. 416)

Furthermore, the Prophet (peace be upon him), during his lifetime, did not order the nomadic
Bedouins to shorten Salah. As for offering the Jurnu'ah Prayer, it will not be valid unless there are
permanent residents in this place. In this case, the non-resident soldiers and Bedouins should offer it
with and according to those people.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18800

Q 2: I went with my family on a trip 95 km away from our city. When the time of Al-Zuhr
(Noon) Prayer became due, I combined both Al-Zuhr and Al-V\sr (Afternoon) Prayers at
the time of Al-Zuhr, and Al-Maghrib (Sunset) and Al- l Isha f (Night) Prayers at the time of
Al-Maghrib on the basis that the distance necessary for shortening Salah (Prayer) is 85
km. My father and brother disagreed with me regarding combining prayers claiming that
our journey was for mere entertainment, so we are not regarded as travelers.

In light of this, what is the ruling on what I did concerning combining prayers? Am I right?

A: If a person travels to a place SO km or more away from their home.

(Part No. 6; Page No. 417)

it is recorn mended for them to shorten the four-Rak'ah Salahs (Prayer consisting of four units) to two
Rak'ahs. They are also permitted to combine the Salahs, if there is a need for this, such as when in a
hurry on a journey. However, if they reside, they should offer every Salah in its due time, shortening
the four-Rak'ah Salah (Prayer consisting of four units) without combining prayers, as the Prophet
(peace be upon him) did in Makkah and Mina during the Farwell Hajj. But, if the traveler intends to
stay more than four days, they should offer complete Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

The second question of Fatwa no. 16657

Q 2: We are employed in a governmental department in the city of Al-Bahah. For work
purposes, some may make a round with the manager for a distance covering about 300
km; this round takes about a week to cover all the centers in the area. My question is: Is
it permissible or not to shorten and combine the Salah (Prayer) in this case? It should be
mentioned that during this round, we may pass by the city of one of the members
participating in this round.

A: If you leave your workplace intending to travel to a distance that is eighty kilometers or more, it is
permissible for you to shorten Salah for this is a distance at which travel concessions are valid,
whereas whoever amongst you passes by his city where his family lives, will not be entitled to
shorten Salah during his passage by this city. However, if his family does not live in this city but are
accompanying him at his workplace,

(Part No. 6; Page No. 418)

it is permissible for him to shorten Salah on passing by his city, because he has already departed
from it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18053

Q 1: I am from Jeddah. My family and I live in Jeddah. I was appointed as a teacher in a
school in Al-Kharmah, 370 Kilometers away from Jeddah. I stay in Al-Kharmah from
Saturday to Wednesday noon and then I go back to Jeddah. This takes place during the
whole academic year.

Is it permissible for me to shorten Salah during my stay in Al-Kharmah or not? If this is
permissible, should I offer the Sunnah Ratibah (supererogatory Prayer performed on a
regular basis) or not?

A: You must offer Salah in full during your stay in your working place, because you intend to stay
more than four days whether you are staying alone or with your family. Therefore, the rulings of a
traveler are not applied to you or your teaching colleagues. It is Mustahab (desirable) for you to offer
the Sunnah Ratibah.

(Part No. 6; Page No. 419)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17042

Q 2: i travel with my brother to London, which is around 120 km from the city where we
are studying, and we return on the same day. So we combine and shorten the Zhuhr
(Noon) and the l Asr (Afternoon) Prayers, and sometimes we combine the Maghrib
(Sunset) with the 1sha J (Night) Prayers. Is this permissible? Is it considered combining
two Salahs (Prayers) at the time of the later one?

A: If you travel SO km or more from the place of your residence, you can combine and shorten Salah
until you return to the place of your residence, unless you intend to stay in that place for more than
four days.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 16189

Q 1: i traveled with my family from Saudi Arabia to another Arab country where we
stayed for more than 20 days combining and shortening the quatrain Salahs (Prayers),
by offering two Rak'ahs (units of Prayer) for Zhuhr (Noon) and l Asr (Afternoon) Prayers,
and two Rak l ahs for l Isha J (Night) together with Maghrib (Sunset) Prayer which I prayed
three Rak l ahs as it is.

(Part No. 6; Page No. 420)

However, I combined the Salah either at the time of the earlier or later prayer according
to the circumstances, thus, I hope that you would provide me whether offering the Salah
the way I have previously mentioned is valid or not? If it is not, what should I do?

A: If you had not intended to stay for a definite time, it is permissible for you to exercise shortening,
for in this case the rulings of travel are still applicable to you. But, if you had intended to stay for a
specific period that exceeds four days then it is impermissible for you to exercise shortening, for the
rulings of travel will not be applicable to you in this case, therefore, you should complete your Salah.
However, you should not repeat what you have offered, for you were not aware of the ruling, yet,
you should not repeat this in the future for this is impermissible as we have already mentioned. As
for combining the Salah, it is permissible for a traveler to exercise it on their way when going fast on
the journey. Yet, it is more appropriate for the sojourner, even for a brief period, to offer each Salah
on time, for this was the conduct of the Prophet (peace be upon him) during the Farewell Hajj, so
what you did of combining the two Salahs while you were temporarily residing was inconsistent with
the more appropriate conduct.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15627

Q 1: I am one of the Iraqi refugees who are heartily hosted by the the Kingdom of Saudi
Arabia, and the custodian of Al-Haramayn Al-Sharifayn (the Two Sacred Mosques: the
Sacred Mosque in Makkah and the Prophet's Mosque in Madinah) king

(Part No. 6; Page No. 421)

Fahd ibn l Abdul- l Aziz Al Saud. We found the people of the KSA generous and hospitable
to Arabs and Muslims in terms of comfort, safety, medical care and Islamic education
through the local radio for the International Islamic Relief Organization where it
broadcasts the recitation of the Glorious Qur'an and Hadith, in addition to the continuous
follow up by the people in charge to all the needs. Anyway, we are grateful to the KSA
as well as its respectable Arab people. 0 Shaykh, I have some questions for which I
would like some answers, should we shorten our Salah because we are on a journey or
complete it because we are non-travelers?

A: It is obligatory for a non-traveler (sojourner) who intends to stay more than four days to perform
Salah in complete form because the rulings of travel have ceased to be applicable because of
changing your intention to stay. If a person intends to stay for four days or less, or does not know the
duration for which they will stay, they may offer the Salah shortened, according to which the Four-
Rak'ah Salah (Prayer consisting of four units) is shortened to two Rak'ahs (units of Prayer) because
the rulings of travel still apply to them, except if a person performs Salah (Prayer) with those who
should perform the Salah in foil, in this case they have to complete their Salah, as does their Imam
(the one who leads congregational Prayer). You belong to the third category who do not know how
long they shall stay, so you may shorten the Four-Rak'ah Salah, except when you offer Salah with
those who perform four Rak'ahs; in this case you must offer your Salah in complete form as them, as
mentioned above, because the authentic Sunnah indicates that.

(Part No. 6; Page No. 422)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17014

Q: We are a group of patients and their companions. Being nearly thirty people, the hotel
gave us a Musalla (a place for Prayer). Some of us know the duration of their stay, as
they have come to visit the doctor, and others do not know, given that we are not
disabled, and some of us have been receiving treatment for a year now. Some people
told us that we can shorten Salah (Prayer), and others told us that should perform the
Salah in full. We are now confused whether we can shorten Salah or not and which is
better. May Allah reward you.

Please reply via fax as soon as possible. We offer the Five Obligatory Daily Prayers
congregationally. Please advise, may Allah reward you and grant you a long life to spend
in His Obedience.

A: If a person travels a distance over which it is permissible to shorten Salah (Prayers) and stays in
a city for more than four days, they are not considered travelers and should not avail themselves of
the Rukhsahs (concessions) of traveling. Accord ingly, the people mentioned in the question must not
shorten or combine Salah, or break their Sawrn (Fasting) in Ramadan. They should offer Salah fully,
each at its prescribed time, and observe Sawm in Ramadan.

(Part No. 6; Page No. 423)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21702

Q 1: We are a group of people working in a place 130 km away from Riyadh where we
stay for 24 hours and then come back to Riyadh. We do this regularly for two weeks.
How should we offer Salah during the period when we are in this place? Should we offer
Salah in full or shorten and combine it? Please, advise. May Allah reward you with the
best!

A: If the case is as you have mentioned, you are allowed to combine and shorten Salah.

Q 2: We are a group of soldiers who work mainly in Jeddah during the season of Hajj.
Around the fifth or the sixth of Dhul-Hijjah we move to Mina where we stay until the
eleventh or the twelfth of Dhul-Hijjah. How should we offer Salah during this period;
should we offer it in full or shorten it? May we combine it only or is it permissible to
shorten and combine it? May we shorten it only without combining? Please, advise. May
Allah reward you with the best!

A: When you know that you will stay in Mina for more than four days, you have to offer Salah in full.
If you do not know how long you will stay, you are allowed to shorten Salah offering each one at its
time. Furthermore, there is nothing wrong with combining the two Salahs

(Part No. 6; Page No. 424)

at the time of the earlier or later one. The same is true when you know that you will stay for four
days or less.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

^ Abdul- ^Aziz ibn * Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no 20785

Q: I work as an agricultural supervisor at some farms about 130 km away from my home.
I travel to these farms every day. Sometimes, I stay there for two or three consecutive
days. What is the ruling on shortening Salah (Prayer) for me? Some brothers from my
city may also come and stay with me for a day or two on the farms and we shorten
Salah. On other days, I offer Salah in full with the workers of the farms.

A: If you have no intention to stay in the farm more than four days, there is nothing wrong in
shortening the four-Rak'ah Salah (Prayer consisting of four units) to two Rak'ahs. The same applies
to your visitors who do not intend to stay more than four days. However, if you intend to stay more
than four days, you are not permitted to shorten Salah. Moreover, if you offer Salah behind an Imam
(the one who leads congregational Prayer) who offers complete Salah, you have to offer the Salah in
full following your Imam.

(Part No. 6; Page No. 425)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20595

Q: On my way back home from travel, the time of Maghrib (Sunset) Prayer was due when
I was 20 Km away from my house. So, I stopped and offered Maghrib Prayer. Is it
permissible for me to combine Maghrib and l Isha J (Night) Prayers at the time of Maghrib
in such a case? Note that I will reach my house before the time of l Isha J Prayer is due. In
sha J a- Allah (if Allah wills). If this is not permissible, what is required of me regarding
what I did?

A: It is permissible for a person who travels a distance more than 80 km to combine and shorten two
Salahs during their journey at the time of the earlier or the later Salah according to what is most
convenient for them until they reach their homeland. However, if the remaining distance before
arrival is very short, it is better for them to offer the presently due Salah at its prescribed time and to
offer the next Salah in foil when they arrive at their homeland with the congregation in the Mas j id
(mosque). It is also permissible to offer lsha J Prayer with Maghrib Prayer at the time of the earlier
one, as they are still on a journey.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 6; Page No. 426)

The first question of Fatwa no. 20010

Q 1: i travel with my wife to visit her family in the governorate of Al-Nabhaniyyah from
the 'Unayzah governorate, which is about 130 km away. We usually go after the l Asr
(Afternoon) Prayer, or sometimes before it, and return to l Unayzah after the
l Isha J (Night) Prayer, or sometimes before it. Do the rulings of traveling apply to us, in
regard to shortening the four-Rak l ah Salahs (Prayers consisting of four units) and
combining the Zhuhr (Noon) and l Asr (Afternoon) Prayers, and the Maghrib (Sunset) and
l Isha J (Night) Prayers, as we do the return journey in one day? I hope that you will
clarify this for us in detail, due to the great importance of this matter to me and many of
the brothers.

A: If a Muslim travels a distance of 80 km or more, the rulings related to traveling apply to them and
they can take the Rukhsah (concession) of shortening and combining two Salahs, as this distance
takes a two-day journey by camel.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20319

Q 1: I traveled from Makkah to Jeddah with two of my virtuous colleagues. Those two
colleagues of mine as well as myself are not versed in rulings of travel such as
shortening and combining the Salah (Prayer) etc. However, at an earlier time I had
accompanied some scholars in the same travel and I saw them

(Part No. 6; Page No. 427)

shortening the four-Rak l ah Salah (Prayer consisting of four units) and combining two
Salahs (Prayers) at the time of the earlier or the later one. I tried to do the same during
my travel with my two colleagues referred to above but they refused. I was thus obliged
to oppose them and I offered alone Maghrib (Sunset) and l Isha J (Night) Prayers
combining them at the time of Maghrib Prayer and shortening the latter. To come to the
point, my two colleagues believe that the distance between Makkah and Jeddah is not a
distance over which it is permissible to shorten Salah (Prayers), for in their opinion it is
less than eighty kilometers. Conversely, the distance between the Haram (the Sacred
Mosque in Makkah) and the airport according to experts is one hundred kilometers, and
from Al- l Aziziyyah in Makkah from where we started our travel to the university region
in Jeddah is about ninety kilometers. What is your opinion regarding this matter?

A: the minimum distance for which shortening Salah is permitted is that covered in a two-day
journey by camel, which is about eighty kilometers. Such a distance is to be measured starting from
the end of the populated area of the place from which a person is traveling to the start of the
populated area of their destination. Consequently, going from Makkah to Jeddah and vice versa is no
longer considered in our time as a travel, because the inhabited areas of the two towns are close to
each other and thus cutting the distance between them is far less than the distance over which it is
permissible to shorten Salah (Prayers), for it is only about sixty kilometers. Accordingly, Rukhsahs
(concessions) of traveling, like shortening the Salah and others, are not applicable to traveling
between Makkah and Jeddah.

Q 2: does a traveler have to stop at the time of Salah to offer it or can they continue
their journey even if it is of a distance like that between Makkah and Jeddah then they
shorten the Salahs and combine them at

(Part No. 6; Page No. 428)

the time of the later one?

A: When it is time for Zhuhr (Noon) Prayer, a person who is on a travel is allowed to combine it with
l Asr (Afternoon) Prayer at the time of the latter. The same is permissible with regard to Maghrib
(Sunset) and 'Isha J (Night) Prayers. However, if the concerned person reaches their town before
performing shortened Salah, it will be obligatory on them to offer the complete number of Rak'ahs
(units of Prayer) and it is not permissible to shorten the Salah, as they are now considered residents.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20318

Q 1: We area group of teachers who travel 200 km from our cities on Saturdays before
dawn and return on Wednesdays in the afternoon. We rented a house near our work
where we can stay from Saturday to Wednesday.

Can we make use of the Rukhsah (concession) of traveling?

A: If the situation is as you mentioned, that you travel from the place of your residence to the place
where you work with the intention of staying there from Saturday morning to Wednesday afternoon,
you cannot make use of the Rukhsah of traveling as your stay lasts for more than four days and you
are therefore considered residents.

(Part No. 6; Page No. 429)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18784

Q: We traveled to Al-Bir, 150 kilometers away from Tabuk. Some of us wanted to stay for
a month and others for 10 days. During this time, we combined and shortened some
obligatory Salahs (Prayers), thinking that this was permissible. What is the ruling on this
and what should we do now?

A: A traveler who intends to stay in a place for more than 4 days has to perform Salah in foil,
because the rulings of travel stop being applicable to them, according to the Jumhur (dominant
majority of scholars). What the people you mentioned did was wrong, but they are not required to
repeat their Salah due to the differences of scholarly opinion on this issue. They should in the future
take care about this matter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18151

Q: We are a group of soldiers who have to attend training courses that may last at the
least for one day

(Part No. 6; Page No. 430)

and at the most for one year. The courses are held in Al-Dawasir Valley, 80 km from
where we live. We sometimes finish work before the Zhuhr (Noon) Prayer and other
times after it. Is it permissible, if we finish before the Zhuhr Prayer, for us to shorten and
combine it with the l Asr (Afternoon) Prayer on the journey home? It is worth mentioning
that we reach home before the l Asr Prayer.

Also, is it permissible, if we finish work after the Zhuhr Prayer, for us to combine and
shorten the Zhuhr and l Asr Prayers in our place of work? It must be noted that there
are some places to stop and rest areas on the road home where we can offer Salah.

A: It is permissible, if the training center is at least SO km from your hometown, for you to shorten
and combine the two Salahs (Prayers) on your journey and in the workplace. This is so, unless you
intend to stay at your workplace, or any other place, for more than four days, in this case, you have
to perform Salah in full during your stay. However, when you are on your journey, you may shorten
and combine the two Salahs, even if you reach home at the time of the second Salah, but it is better
to offer the first Salah on the way and delay the second one and perform it after reaching your
hometown.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 431)

Fatwa no. 19348

Q: Every week, we travel as a group to a farm that lies past Darma J , which is GO km
away- We leave on Wednesday morning and stay until Friday evening. We combine and
shorten the Zhuhr (Noon) and l Asr (Afternoon) Prayers and perform them in
congregation and all the other Salah (Prayers) until Friday. On Friday, we perform the
Jumu'ah (Friday) Prayer in congregation and afterwards, perform a shortened l Asr
Prayer. Please give us a Fatwa (legal opinion by a qualified Muslim scholar) on this,
bearing in mind that I perform the Salahs with the congregation, but I do not combine or
shorten them. I offer them in full. I hope that you will advise as to whether I am correct
in what I am doing.

A: If the situation is as you mentioned, the ruling of travelers not residents applies to you if you have
intended to stay in that place for four days or less. Accordingly, it is permissible for you to shorten
the four-Rak'ah Salahs (Prayers consisting of four units) to two Rak'ahs (units of Prayer) and to
combine the Zhuhr (Noon) Prayer with the 7\sr (Afternoon) Prayer in the time of either of them and
likewise the Maghrib (Sunset) and the 'Isha J (Night) Prayers. It is not obligatory for you to perform
the Jumu'ah Prayer in congregation; you can perform in its place the Zhuhr Prayer as on other days,
offering a two-Rak'ah shortened Zhuhr Prayer, intending it to be a Zhuhr Prayer, with the recitation
being subvocal. It is better for you and all those like you to perform Salah with other people if you
can hear the Adhan (call to prayer) and to perform a complete Salah, because if a traveler performs
a Salah with someone who is performing a complete Salah, they must also perform a complete
Salah. Also, it is preferable for you not to combine your Salahs if you are performing them alone. If
you want to perform the Jurnu'ah Prayer, it is not permissible to perform it alone; you must perform
it with a congregation.

(Part No. 6; Page No. 432)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19349

Q: During the weekends and holidays, some people travel to their villages, farms and
lands, which are more than GO km away from their regular residences, when they go to
their villages or farms they have places to stay that are reserved for them. Your
Eminence, do these people come under the ruling of travelers and is it permissible for
them to apply the ruling of combining and shortening their Salahs (Prayers)? Is it
permissible for them to perform Salah in their houses and farms, even though the
Masjids (Mosques) are close to them and they can hear the Adhan (Call to Prayer),
under the pretext that they are travelers?

A: If the matter is as you have described, Jurnu'ah (Friday) Prayer is not obligatory upon therm,
because they do not corne under the rulings for residents who live there permanently; rather the
rulings for travelers apply to them. It is, therefore, legislated for them to shorten the Salahs and
permissible for them to combine them. It is also permissible for them to perform them in their
houses or on their farms if they are a congregation. However, it is better for them to pray with the
people if they can hear the Adhan and to offer the Salah in full and not to combine Salahs. It is also
better for them to not to combine Salahs if they are performing them in their places. It is Wajib
(obligatory) for anyone who is staying on his own to perform Salah in a nearby Masjid if he can hear
the Adhan,

(Part No. 6; Page No. 433)

to earn the merits of performing Salah in congregation and because it is obligatory upon him to do
so. He should also perform Salah in full and not shorten it and perform the Jurnu'ah (Friday) Prayer
with the congregation. Anyone who intends to stay somewhere for more than four days should offer
Salah in full and with the congregation in the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13823

Q: The Director of the Department of Religious Affairs under the Land Forces of the
eastern region has sent a telegram regarding soldiers of the military units that set up
their tents and camped there since the current events started. The question is how
these soldiers should offer Salah (Prayer) and whether it is Wajih (obligatory) on them
to perform Jumu'ah (Friday) Prayer at their current location? Peace be upon you.

A: Accordingtothe Sunnah (whatever is reported from the Prophet), soldiers who are stationed on
borders have to perform Salah in the same manner of Salat-ul-Musafir (prayer of a Traveler), and
not Salat-ul-Khawf (Prayer in times of fear). They have to offer every Salah at its due time, but they
have a Rukhsah (concession) to combine two Salahs (Prayers) at the time of the earlier or the later
one. The rulings of travelers apply to them, because, as mentioned, they do not know the duration of
their stay. However, it is better for them not to combine two Salahs together.

(Part No. 6; Page No. 434)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19673

Q 4: If we live in a town and we left it on a Friday to a distance of about one hundred and
twenty kilometers away; and we are about five men, do we have to pray Zhuhr (Noon)
Prayer as four or two Rak'ahs (units of Prayer)?

A: If the reality is as mentioned, you should offer the four-Rak'ahs of Zhuhr (Noon) Salah shortened
to two Rak'ahs, with the intention of praying Zhuhr. You are not required to perform Jurnu'ah (Friday)
Prayer as long as you fall under the ruling of travelers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20770

Q 1: If I am travelling and I am about to offer 1sha J (Night) Prayer shortened to two
Rak'ahs (units of Prayer) when I find a group of people offering Maghrib (Sunset)
Prayer; do I have to join them directly from the first Rak l ah (unit of Prayer), then after
the first Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer)
when the Imam stands up to offer the third Rak'ah I should offer Taslim (salutation of
peace ending the Prayer)?

(Part No. 6; Page No. 435)

Or do I have to wait until the Imam (the one who leads congregational Prayer) offers
Taslim so that I offer it with him? Or do I have to join the congregation in the second and
third Rak l ahs then make Taslim with the Imam? Which option is correct?

A: It is perrnissiblG for you to offer 'Isha J Prayer alone as two Rak'ahs as long as you are travelling.
However, if you are resident, you may join the congregational Maghrib Prayer with the intention of
praying l Isha J and complete the number of Rak'ahs of 'Isha J (perform the fourth Rak'ah) once the
Imam makes Taslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20730

Q: If we are travelling, and we pass by a Masjid (mosque) at the time of Maghrib
(Sunset) Prayer and we offer Maghrib Prayer with the congregation in the Masjid, then
directly after Taslim (salutation of peace ending the Prayer) we stand up to offer
l Isha J (Night) Prayer as two Rak'ahs, but we find another congregation who are about to
offer Maghrib Prayer; is it Mustahab (desirable) that we offer l Isha J Prayer while
shortening it alone, or that we join the second congregation?

A: You should offer 'Isha J Prayer alone as long as you are travelling and you are to shorten the Salah
(Prayer). You should not perform it behind those who are offering Maghrib Prayer.

(Part No. 6; Page No. 436)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20606

Q 2: i travel to a village that is 200 km away from my city every Saturday at dawn and
return in the middle of the week, is it permissible for me to shorten Salah (Prayer)
throughout the period that I spend in the village where I stay during my work days?
Please, advise. May Allah reward you!

A: If the case is as you have mentioned above, it is permissible for you to shorten Salah during your
travel between these two places. However, when you arrive at that village, it is obligatory on you to
join the congregation of Muslims in the Masjid, since performing Salah in congregation is obligatory.
Thus, you should perform with them Salah in its foil Rak'ahs (units of Prayer) without shortening it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19624

Q: when traveling by public transport buses, some drivers do not stop when the time
comes for the obligatory Salah (Prayer) so it can be performed, unless it is their wish to
do so.

(Part No. 6; Page No. 437)

Even if the passengers ask them to stop, they will not do so, so we miss being able to
perform the Salah in its due time. Are we considered sinners for this or not? Please
enlighten us, may Allah enlighten you.

A: If the Salah whose time comes while you are on the bus is valid for you to combine with the one
after it, during the time of the later of the two Salahs, such as combining the Maghrib (Sunset)
prayer with the 1sha J (Night) Prayer or the Zhuhr (Noon) prayer with the 'Asr (Afternoon) Prayer, you
can set your intention to combine them in the time of the later one. When you get off the bus, you
can perform both Salahs at the time of the later of the two. However, if the Salah cannot be
combined with another one, such as the Fajr (Dawn) Prayer or the time of the later Salah is
approaching its end, you must stop to perform the Salah in its prescribed time. It is obligatory on the
officials responsible for the public transportation to pay attention to this point, so that they do not
lead the Muslims to do wrong.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14059

Q: We traveled from Ha J il to Makkah. During our journey, we saw a group of people who
were performing the l Asr (Afternoon) Prayer. We had not yet performed the Zhuhr
(Noon) Prayer, because we were combining prayers. One of us joined this congregation
and another performed the Zhuhr Prayer alone and then joined the congregation for the
l Asr Prayer. The one who joined the l Asr Prayer with the congregation completed it with
them, and after it performed the Zhuhr Prayer. We hope that you will explain to us what
is correct.

(Part No. 6; Page No. 438)

A: First: If anyone is a traveler and is delaying the Zhuhr Prayer to the time of 'Asr, it is obligatory on
them to perform the Salah in order. They should perform the Zhuhr Prayer first and then the 'Asr
Prayer. If they come across people who are performing the 'Asr Prayer in congregation in a Masjid
(mosque) j they should join them intending to perform the Zhuhr Prayer. After finishing the Salah,
they should perform the 'Asr Prayer, even if they do so alone. As for those who performed the 'Asr
Prayer and then the Zhuhr Prayer, they have to perform the l Asr Prayer again.

Second : If a traveler performs a Salah behind someone who is performing a complete Salah, it is
obligatory on them to perform the Salah in foil, because that is what is prescribed in this case.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta'

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The ninth and the tenth questions of Fatwa no. 19479

Q 9: Is it permissible to combine Zhuhr (IMoon) Prayer and l Asr (Afternoon) Prayer
especially when it is difficult to find a place for offering Salah (Prayer) outside the house,
such as when we go shopping where it is difficult to find a Musalla (a place for Prayer) in
such places?

A: It is obligatory to perform every Salah at its prescribed time because Allah says: <Verily, As-Salat

(the prayer) is enjoined on the believers at fixed hours, and because of the Sahih (authentic) Hadith

of Gabriel (peace be upon him) regarding the prescribed times of Salah when he led the Prophet
(peace be upon him) in the beginning and the end time of every Salah (on two consecutive days).

(Part No. 6; Page No. 439)

Gabriel said: 'The time (of performing prayer) is anywhere between these two times. - " (Related by

Ah mad j Al-Nasa J y and others) Al-Bukhari said: (It is the soundest Hadith concerning the prescribed
times of Salah). It is not permissible to combine between Zhuhr (Noon) Prayer and 7\sr (Afternoon)
Salah or Maghrib (Sunset) Prayer and 'Isha J (Night) Prayer except for a Shar'y (Islamic legal) reason
such as travel, sickness and suchlike. As for shopping and the pretext that there is no place for Salah,
it is not a legal excuse to delay Salah or to combine it with another one. It is obligatory upon Muslims
to keep to Salah, give it much care and perform it at its due times.

Q 10: is it permissible to combine Salah in the hall of the airport before we leave our city,
especially when it is difficult to find a Musalla on the plane?

A: If the airport is outside the city, you may combine and shorten Salah because the legality of your
applying the Rukhsahs (concessions) of travel have just begun. If the airport is inside the city, it is not
permissible to apply the Rukhsahs of travel until the plane takes off and leaves populated areas.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The third question of Fatwa no. 17530

Q 3: Someone travels the distance beyond which it is permissible to shorten Salah, and
wants to combine

(Part No. 6; Page No. 440)

Maghrib (Sunset) Prayer with Isha" (Night) Prayer. He delays them until after 12 pm.
Must he offer ^Isha" first then Maghrib, or make up for them? When he combines two
Salahs at the time of the earlier one and reaches his country at the time of the second
Salah, must he repeat the second Salah or not?

A: The basic principle is that a traveler is allowed to combine two Prayers at the time of the earlier
or the latter. The Prophet (peace be upon him), while traveling before the time of Salah was due,
used to postpone the first Salah and combine it with the second one at the time of the latter. When
he traveled after the start of the time of the first Salah, he (peace be upon him) used to combine the
second Salah with the first one at the time of the first Salah. Consequently, it is permissible for you
to combine "Isha' with Maghrib Prayer at the time of the latter. In this case, you should offer Maghrib
Prayer first and then "Isha 1 Prayer. However, it is impermissible for you to delay the two combined
Salahs until the time of the second is over. If you reach your country at the time of the second Salah,
which you combined with the first Salah at the time of the earlier one; this is enough and you do not
need to repeat it, because you have already combined and performed the two Salahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20767

Q 1: What is the ruling on a traveler who combined the Maghrib (Sunset) and
l isha J (Night) Prayers after the end of the prescribed time for the Maghrib Prayer and
before the start of the time for the l isha J Prayer?

(Part No. 6; Page No. 441)

What should be done in this case?

A: The time for the Maghrib Prayer ends with the disappearance of the red twilight and the time for
the 'Isha J Prayer starts immediately after, without any time interval between the two Salahs
(Prayers). So if a traveler performs the Maghrib Prayer after the disappearance of the red twilight,
intending to combine it with 1sha J at the time of the later Salary they have acted correctly and all
praise is to Allah Alone. It is also permissible for a traveler to combine the 'Isha J Prayer with the
Maghrib Prayer before the disappearance of the red twilight, as this is combining the Salah in the
time of the earlier Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 16657

Q 1: Here in Al-Bahah, it sometimes rains a lot in spring and sometimes little. Sometimes
it rains in the time of the Zhuhr (Noon) Prayer while we are at work, the places where
the workers actually work vary in distance from the workplace from one worker to
another, up to around 50 km. Some of the workers want to perform the Salah (Prayers)
in the workplace Masjid (mosque), combining the Zhuhr and l Asr (Afternoon) Prayers. My
question is: Is this permissible for us to combine Salahs under these conditions or not?
Some of the workers are far from the city, as I mentioned, and if they come from their
work and the time for the l Asr Prayer comes, it might be raining. Please advise us on this
matter.

(Part No. 6; Page No. 442)

A: It is not permissible for you to combine the Salahs under these circumstances, because there is
no good reason. It is Wajib (obligatory) upon you to perform the Zhuhr and 'Asr Prayers in their
respective prescribed times. Allah (Exalted be He) says: Verily, As-Salat (the prayer) is enjoined on

the believers at fixed hours.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 18912

Q 1: I often travel to Khamis Mushait which is 350 km away from my home in Bishah. I
have the following questions:

1- What is the ruling of shortening Salah (Prayer) in this case?

2- Sometimes when I intend to shorten the Salah because I will return to Bishah within
four days, I decide to stay for more than four days, so I perform my Salah in its full
Rak'ahs (units of Prayer). What is the ruling on the Salah that I shorten before deciding
to stay for more than four days?

3- I travel from Khamis to Bishah where I live, and shorten and combine Maghrib
(Sunset) Prayer and l Isha J (Night) Prayer on my way home.

(Part No. 6; Page No. 443)

When I arrive at Bishah sometimes people are performing l Isha J (Night) Prayer or its
Adhan (call to Prayer) is being announced. Is it obligatory on me to perform
l Isha J (Night) Prayer again?

A: It is permissible for you to shorten Salah during your travel from Bishah to Khamis Mushait. Also,
you are permitted to combine between Zhuhr (Noon) Prayer and 'Asr (Afternoon) Prayer or Maghrib
(Sunset) Prayer and 'Isha J (Night) Prayer at toe time of the earlier or the later ones according to
what is most convenient for you, particularly if you speed the travel. It is permissible for you to
shorten the four-Rak'ah Salahs (Prayers consisting of four units) and perform them as only two
Rak'ahs (units of Prayer) in the place where you intend to stay for four days or less. If you are
accompanied by a group of passengers you are to offer the Salah with them shortened; but if you
travel alone, you should join the congregation (in the Masjid). Shortening the Salah is Sunnah
(supererogatory act of worship following the example of the Prophet), whereas performing Salah in
congregation is Wajib (obligatory). A Muslim should not leave an obligatory act for the sake of
another that is Sunnah. The Salah you shortened before you decide to stay for more than four days
is valid. Actually, it is not obligatory on you to repeat the 1sha J (Night) Prayer that you performed at
the time of Maghrib (Sunset) Prayer on your journey back home, thus combining the two at the time
of the earlier prayer, then your arrival at the time of Adhan for 'Isha J , because you applied a Rukhsah
(concession) granted to you by the Shari'ah (Islamic law). Additionally, you performed both the
Maghrib (Sunset) Prayer and 'Isha J (Night) Prayer at the times prescribed by the Sharrah for your
case.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 17900

Q 1: What is the ruling on combining two Salahs (Prayers) for a traveler who stops over
at a town

(Part No. 6; Page No. 444)

intending to stay there for a while to be able to catch the time of the next Salah?

A: It is preferable for whoever stops over at a town for a period in which shortening is permissible to
offer every Salah on time shortened without combining two of them together, because when the
Prophet (peace be upon him) stayed at Mina during the Farewell Hajj, he (peace be upon him)
offered every Salah on time shortened to two Rak'ahs (units of Prayer) without combining the Salah.

Whereas whoever travels fast without stopping should shorten and combine Salah, for this will be
easier for him. However, if the traveler is alone and there is a residing congregation, he should offer
the Salah with them in full number of Rak'ahs, for offering the Salah in congregation is Wajib
(obligatory), while shortening it is Sunnah (supererogatory act of worship following the example of
the Prophet), and Wajib should not be left for Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third and sixth questions of Fatwa no. 17164

Q 3: What is the correct description of the Prayer of a traveler? What should a traveler,
who did not offer Zhuhr (noon) Prayer, do when he finds the congregational praying the
x Asr (afternoon) Prayer?

A 3: The prayer of a traveler is the same as that of a resident except for that the traveler is allowed
to shorten the four-Rak "ah Prayer to a two-Rak "ah one. Furthermore, he is allowed to combine two
Prayers and perform them at the time of either one, if necessary during his journey. As for the
traveler who did not offer Zhuhr Prayer and finds the congregational "Asr Prayer, he, according to
the preponderant view, must join the Imam with the intention of offering Zhuhr Prayer. There is no
harm regarding the diversity of types of Salah you both offer.

(Part No. 6; Page No. 445)

When he finishes Zhuhr Prayer, he may offer "Asr in congregation if possible; otherwise, he may
offer it individually.

Q 6: is it impermissible for a traveler to shorten Salah if he is only one person? If yes,
please provide evidence.

A 6: A traveler, alone or in a group, is allowed to avail himself of the traveling Rukhsahs
(concessions) because of the general meaning of the evidence regarding this. However, if he finds a
group of residents, he may join them in the congregational Salah and offer it in full. He may not offer
Salah individually in this case.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15698

Q: While I was traveling, I combined the l Asr (Afternoon) Prayer with the Maghrib
(Sunset) Prayer in the time of the later one. I also combined the l Isha J (Night) Prayer
with them during the time of the earlier ones. Then, when we stopped, I performed the
l Isha J Prayer again. Please advise me concerning this.

A: It is legislated for a traveler to combine the Zhuhr (Noon) and 'Asr Prayers, and the Maghrib and
l Isha J Prayers either during the time for the earlier or the later Salah (Prayer), according to the
circumstances. As for combining the 7\sr and the Maghrib Prayers, this is not permissible and must
not be done.

(Part No. 6; Page No. 446)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 15669

Q: My husband travels frequently to Belgium and we live in Alexandria. He takes the
plane from Cairo at the time of the Adhan (call to prayer) for the Zhuhr (Noon) Prayer
and reaches his destination at night. He performs the Fajr (Dawn) Prayer during its time,
and then combines and shortens the Zhuhr and l Asr (Afternoon) Prayers after Fajr
Prayer, before starting his journey to Cairo by bus. He then takes the plane from there
and reaches his destination at night, which means that he travels all day. Is he correct in
performing Zhuhr and l Asr after Fajr? If not, what should he do? May Allah reward you
and grant you safety. As-salamu l alaykum warahmatullah wabarakatuh (May Allah's
Peace, Mercy, and Blessings be upon you!)

A: It is not permissible for your husband to perform the Zhuhr and 'Asr Prayers immediately after the
Fajr Prayer, as the time for the Zhuhr Prayer has not arrived. It is obligatory on him to offer the Fajr
Prayer in its prescribed time, and then combine the Zhuhr and 'Asr Prayers during the time of the
earlier one, after the time for the Zhuhr has started; or during the time of the later one, after the
time for the l Asr has started and before the sunset.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

(Part No. 6; Page No. 447)

The second question of Fatwa no. 17849

Q 2: if my wife is with me, is it permissible for me to perform Salah (Prayer) at home or at
my destination? Please advise me on this matter and may Allah keep and safeguard you.

A: If the time for Salah (Prayer) begins before you start your journey, you should perform Salah with
the congregation at the Masjid (mosque) and leave afterwards. But if the time for Salah starts after
you have left and the Salah is one that is valid to combine with the following one, such as Zhuhr
(Noon) Prayer with 'Asr (Afternoon) Prayer or Maghrib (Sunset) Prayer with 1sha J (Night) Prayer, it is
permissible for you to delay the current one and combine it with the next-in-time Salah. If the Salah
cannot be combined with the following one, such as 'Asr, 'Isha J , or Fajr (pawn) Prayers, it is not
permissible for you to delay it from its time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20782

Q: There are some people who travel on the Air Forces aircraft, some of whom live on the
air base in Zhahran and others in Al-Khubar, Al-Thuqbah or Dammam. If the time for the
Zhuhr (Noon) Prayer becomes due before the plane takes off, and they are waiting in the
airport, some of them combine and shorten the Zhuhr

(Part No. 6; Page No. 448)

and l Asr (Afternoon) Prayers, others combine both Salah (Prayers) and do not shorten
them, and a third group performs the Zhuhr Prayer only? What is the correct option in
these circumstances? Please give us Fatwa (legal opinion by a qualified Muslim scholar)
on this and may Allah reward you with the best!

A: Those who live on the air bases should perform the Zhuhr Prayer in full, if its prescribed time
becomes due before traveling; they should not combine the 7\sr Prayer with the Zhuhr Prayer, as
they have not yet commenced their travel. Those who live in cites outside the bases, whose buildings
are separated from the air bases, are permitted to combine and shorten the Zhuhr and 'Asr Prayers,
if the time for Zhuhr Prayer arrives before traveling, because they will have commenced their travel
by then.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18977

Q: if the time of Salah (Prayer) becomes due and one is traveling in a car, while not in a
state of Taharah (ceremonial purification), and cannot perform Tayammum (dry
ablution), how is one to pray?

A: If the time of Salah is due while a person is traveling in a car, they must stop and make
Wudu' (ablution) if water is available. Otherwise, they are to perform Tayammum. It is permissible to
combine Zhuhr (Noon) and "Asr (Afternoon) Prayers at the time of the earlier or the later one. The
same applies to Maghrib (Sunset) and Tsha' (Night) Prayers.

(Part No. 6; Page No. 449)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17597

Q: if was traveling back home and i intended to combine Zhuhr (Noon) and *Asr
(Afternoon) prayers at the time of the latter on my arrival. Is it permissible for me to
shorten the two Salahs (Prayers)?

A: When a traveler reaches their town, it becomes impermissible for the rn to shorten the Salah
(Prayer) for their state of traveling ends once they enter their town. The same applies if the time of
Salah starts before a traveler reaches their town. This is because the ruling in question is based on
the traveler's condition at the time they are to perform Salah not at the time when Salah is due.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"AbduKAziz Al Al-Shaykh

Salih Al-Fawzan

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

First question of Fatwa no. 17377

Q 1: At the city of Khurfakan in the Emirate of Sharjah, buses come to transport around
four hundred female students to the City of Al x Ayn in the Emirate of Abu Dhabi. These
buses move at half past two,

(Part No. 6; Page No. 450)

after Jumu'ah prayer, and the time for the x Asr (Afternoon) Prayer expires on the way
as these students reach the university after the start of Maghrib (Sunset) Prayer. The
question now is whether these female students have to pray x Asr Prayer while sitting in
their buses as they can not pray standing obviously because of the unavailability of
space, or must they combine x Asr Prayer with Zhuhr Prayer at the time of the latter?
Please provide us with your beneficial answer. May Allah reward you with the best.

A: These female students must perform the "Asr Prayer at its time. They have thus either to delay
their journey in order to start it after the time "Asr Prayer is due, or to get off the buses during the
journey in a safe place to perform "Asr Prayer. It is impermissible for them to combine "Asr Prayer
with Zhuhr Prayer at the time of the latter before travelling. Likewise, it is impermissible for them to
delay "Asr Prayer until the time Maghrib Prayer begins, or to pray sitting in their buses.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 13971

Q: We are a group of soldiers who are located at the northern border. In the beginning
we used to move to a different place every week, so we used to shorten the four-
Rak^ah Salah (Prayer consisting of four units) and combine the Zhuhr (Noon) with the
* Asr (Afternoon) Prayers, and the Maghrib (Sunset) with the ^Isha" (Night) Prayers.
However, we have now been settled in one place for two months, and we live in tents
and houses

(Part No. 6; Page No. 451)

where we have electric motors and some appliances. We would like to inquire about the
ruling on combining and shortening Salah (Prayer), although we are sure that we will be
staying in the same place for an extended period, as we are informed by officials a week
before moving. Please advise as soon as possible. May Allah reward you. May Allah's
Peace be upon Muhammad, his family and Companions!

A: If the situation is as you mentioned; that you stay in the same place for a long tirr^ you should
offer Salah normally at its time, not shorten it, as you are in this case not considered travelers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20690

Q: We live in Makkah Al-Mukarramah and work as teachers in a school located in Al-Layth
governorate. We travel daily from Makkah to the school where we catch the Zhuhr
Prayer in this governorate. We shorten and combine the Zhuhr and x Asr Prayers, the
school is 135 kilometers away from Makkah. We reach Makkah before the time for the
x Asr Prayer is due. Is our Salah valid? Please enlighten us, may Allah reward you!

(Part No. 6; Page No. 452)

A: The Salah you offer is valid because you travel a distance over which it is permissible to shorten
Prayers. Arriving to your residence before the time of "Asr is due has nothing to do with the validity
of offering it with Zhuhr. You avail yourselves of the prescribed concessions of traveling and perform
your obligations. However, it is better to offer Zhuhr Prayer at its due time before traveling and
postpone "Asr Prayer to be offered in full in your country, if you are sure of catching it in
congregation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19576

Q 2: is it permissible for a man who travels to visit his relatives for a period of three days
to offer Salah (Prayers) at home and shorten them?

A: If this traveler hears the Adhan (call to Salah), he should offer Salah in its complete form at the
Mas j id (mosque) in congregation, and should not offer it alone, for Congregational Salah is Wajib
(obligatory).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 453)

Fatwa no. 13982

Q: I traveled back from the Philippines after the Zhuhr (Noon) Prayer and so I combined
the Zhuhr and l Asr (Afternoon) Prayers at the airport. The problem was that the
airplane traveled from the East to the West, so it was daylight for a long time. We
reached Dhahran airport at 8:00 pm in Saudi Arabia time zone, but that was 4:00 am in
the Philippines. So I combined the Maghrib (Sunset) and l Isha J (Night) Prayers that we
had missed, even though the time is different between the two countries, because of
time zone differences. The question is: should we perform Maghrib and l Isha J Prayers
according to the time in the Philippines or that of the country we landed in? Please
advise me and may Allah reward you with the best!

A: If the reality is as you mentioned, you should perform Maghrib and 'Isha J Prayers according to the
time zone of the country you landed in.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his
family and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 6; Page No. 454)

offering Salah on an airplane or a bus

The third, fourth, fifth and sixth questions of Fatwa no. 15562

Q 3: On our way back to KSA while on an airplane, Maghrib (Sunset) and Isha' (Night)
Salahs (Prayers) became due. However, we did not offer them while on the airplane
knowing that their time had elapsed and we would pray them when we would reach
Saudi Arabia as we know that their time had not yet elapsed in the Kingdom where we
would offer them. What is your opinion on this issue?

A: As for Salah whose time becomes due and then elapses while you are on an airplane, if it can be
combined with the next- in-time Salah such as Zhuhr (Noon) and 'Asr (Afternoon) Salahs or Maghrib
and 'Isha J Salahs, it should be delayed and combined with the following Salah at the time of the
latter. This is if the airplane lands before the time of the second Salah elapses. Otherwise, the two
Salahs should be offered while on the airplane shortened and combined at the time of any of them.
However , if the first Salah is due before taking off, you should offer it combining it with the following
Salah at the time of the earlier one before you board the airplane. However, if the Salah whose time
becomes due and then elapses while you are on an airplane is Fajr (pawn) Salah, you have to offer
it at its due time while on board and you may not delay it.

Q 4: While traveling, the Zhuhr Salah, for example, became due and I intended

(Part No. 6; Page No. 455)

to combine it with l Asr Salah at the time of the latter. I then offered Salah, five minutes,
for example, before l Asr was due. What is the ruling on this? Have I offered the two
Salahs before they were due? Or, have I offered them at the time of Zhuhr?

A: If you combine two Salahs before the time of the first Salah elapses, it will be a combination at
the time of the earlier Salah, which is permissible if one is traveling for a distance over which it is
permissible to shorten Salah.

Q 5: Suppose we are about to travel outside the KSA and we went to the airport where
we combined Zhuhr and l Asr Salahs at the time of Zhuhr to know that the flight was
cancelled after sitting on the plane for a while. If we go home, should we re-offer l Asr
Salah in congregation? Or, have we already offered it?

A: If you go to the airport intending to travel and you combined Zhuhr and 7\sr Salahs at the time of
the earlier one to be informed that the flight is cancelled, and so you returned to your homes, your
Salah is valid as it meets the conditions, and its validity is not affected by the cancellation of the
flight.

Q 6: We live in the city of Jeddah. we offer Salah combining and shortening it when
traveling abroad. After months, one scholar told us that we should neither combine nor
shorten Salahs at the airport as it is within the boundaries of the built-up areas of the
city. What should we do? Should we re-offer the Salahs we had performed before,
bearing in mind that no one knows

(Part No. 6; Page No. 456)

the number of Salahs we had performed. What should we do?

A: If it is certain that the airport is within the boundaries of the built-up areas of the city of which you
are inhabitants, it will be impermissible for you to shorten Salah therein as you will not be considered
on a journey. Moreover, those of you who had shortened Salahs have to re-perform them, as their
Salah will not be valid.

Q 7: is one exempted from observing Sawm (Fast) on the White Days (13th, 14th, and
15th of every Hijri month) while traveling? Or, is it necessary to observe Sawm on other
days of the month in compensation? what is the ruling regarding Salat-ul-Duha
(supererogatory Prayer after sunrise)?

A: Performing Salat-ul-Duha as well as observing Sawm on the White Days is Sunnah
(supererogatory act of worship following the example of the Prophet), which is not obligatory either
while traveling or residing. Rather, whoever performs them will receive reward and whoever leaves
them will not be sinful whether traveling or resident.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16755

Q: How should airplane passengers offer Salah (Prayer) while on board and on landing at
an airport when passengers are banned from leaving the plane? Is it permissible to offer
Salah while sitting in the chair in such cases and at such times?

A: Anyone who embarks on traveling by air has to offer the due Salah non-shortened before going
on board unless the airport is outside the borders of the country, in which case it will be
unobjectionable to shorten Salah.

(Part No. 6; Page No. 457)

However, if another Salah is due whose time will not elapse before the flight ends, one should offer it
after landing even during the last portion of its prescribed time. If the flight ends after the elapse of
the Salah's time, a person should offer it on board according to their ability. To clarify, if the person
can stand, bow and prostrate themselves on the airplane's ground, they have to do so. Otherwise,
they should offer it while sitting on the chair moving their heads downwards indicating
Ruku' (bowing) and Sujud (prostration). In such a case, they have to face the Qiblah (Ka'bah-
direction faced for Prayer) whenever possible.

However, if a person is to continue traveling and the first Salah becomes due before going on board,
they should combine the two Salahs at the time of the former. Moreover, if the first Salah is due
while on board, when the person knows that the airplane will land before the elapse of the second
SalaIVs time, they should delay the first combining it with the second at the time of the latter. If a
person knows that the flight will continue until after the elapse of the second Salah's time, they
should combine the two Salahs while on board at the time of any of them that is easier while
shortening the Salah consisting of four Rak'ahs (units of Prayer) to two Rak'ahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21805

I have a problem regarding offering Salah (Prayer) on foreign aircrafts while traveling to
remote areas, as the journey may

(Part No. 6; Page No. 458)

last for ten hours, which makes a person unable to delay the Salah till one disembarks
from the plane, for it may take off at the time of Zhuhr (Noon) Prayer and land after
Maghrib (Sunset) Prayer. How should we offer Salah in this case? Should we offer it on
the plane according to ability or inability of standing, and also with respect to facing the
Qiblah (direction faced for Prayer towards the Ka'bah) if we are unable to locate its
direction or find one who can guide us to it.

We hope that your Eminence would elaborately clarify what we should do regarding
offering the Salah on the plane in case the distance is short or long, and whether the
due time extends until the plane lands or not, May Allah reward you and guide your
steps.

A: If the reality is as mentioned, when the time of Salah becomes due while the plane is still flying
and this Salah is one that cannot be combined with the next-in-time Salah such as Fajr (pawn), 'Asr
(Afternoon), or 'Isha J (Night) Prayer, and you are afraid that the time expires if you delay it until the
plane lands and you become able to leave it, it is not permissible for you to delay the Salah until its
prescribed time expires; rather, you should offer it on time on the plane before the due time expires
as much as you can, either by standing, offering Ruku' (bowing) and Sujud (prostration) at your seat
or by offering it in any other place on the plane. This is obligatory on you. However, if you cannot
stand and it is difficult for you to do so,

(Part No. 6; Page No. 459)

you may offer the Salah while sitting and make a gesture for Ruku 1 and Sujud, while making the
Sujud lower than Ruku', for Allah (Exalted be He) says: So keep your duty to Allah and fear Him as

much as you can Also, it is authentically reported that the Prophet (peace be upon him) said: f "Offer

Salah standing and if you cannot, then sitting; and if you cannot, then lying on your side/' (Related

by Al-Bukhari and Al-Nasa J y) As for facing the Qiblah during the Faridah (obligatory Salah), you
should face it in all Salahs as much as you can, such that if the plane for instance deviates away from
the Qiblah during the Salah, you should turn towards it whenever it deviates, because facing the
Qiblah is a condition for the validity of Salah; but, if you are unable to face the Qiblah, in this case,
there is no blame on you, and your Salah will be valid In sha'a-Allah (If Allah wills), for Allah (Exalted
be He) says: And to Allah belong the east and the west, so wherever you turn (yourselves or your

faces) there is the Face of Allah (and He is High above, over His Throne). Moreover, you can identify

the Qiblah by asking the pilot or his crew, for they have instruments which clarify this, but if you fail
to identify it, you should try hard to detect it and offer your Salah in accordance with your surmise.

The same applies if the Salah can be combined with the next- in-time Salah, but you will not be able
to offer it when you leave the plane at the last of the prescribed time of the next Salah, because the

journey extends until the time of the next Salah expires, in this case you should offer both Salahs on
the plane by shortening thern as previously clarified. It is also permissible for you to combine them at
the due time of any of them.

(Part No. 6; Page No. 460)

However , it is impermissible to delay both Salahs until the time of the next one expires, but if the
Salah is combinative with the next one such as Maghrib and 1sha J , or Zhuhr and l Asr, and can be
offered at the last time of the second one after leaving the plane, it is better to delay it until you offer
it on the ground, because in this case the time of the second Salah is also valid for the first; this
discharges the obligation of offering the Salah according to its perfect description. Furthermore, if the
journey is a short one such that you can offer the Salah on time after arriving at your destination, it is
better to delay it until the last of its prescribed time in order to offer it on ground. Yet, if you offer the
Salah whose time becomes due while you are on board of the plane at the first of its prescribed
time, performing it according to ability, this will be permissible and will count as sufficient for you.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20514

Q 4: is it permissible for a Muslim who travels by plane or bus to offer Salah (Prayer)
while sitting in their seat?

A: A Muslim who travels by bus or plane may combine between two Salahs, if the time of the first
Salah becomes due before boarding, in case the airport or the bus station is located outside their city
- which is an inconsiderable factor if the airport is located in another city because they are already on
a travel - or after alight if they land before the time of the second Salah expires.

(Part No. 6; Page No. 461)

However , if flying on the plane will extend for a long time which will make it impossible to perform
the two Salahs at the time of the earlier or the latter one on land, it is permitted to perform the
Salah on board of the plane, the bus or the train according to ability. Allah (Exalted be He) says: (So

keep your duty to Allah and fear Him as much as you can>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second and third questions of Fatwa no. 17952

Q 2: His return journey started at five p.m. He is expected to arrive at 12 or 1 am. He
asked the driver whether they would stop to offer Maghrib (Sunset) Prayer. He told him
that they will not stop. When the prescribed time of Maghrib Prayer became due, the
man started offering Salah (Prayer) inside the bus, but it stopped so that the
passengers could perform Maghrib Prayer. The man became confused whether to
complete his Salah or join the congregation which is better and preferable! Then, he
decided to stop his Salah and join the congregation. What is the ruling on what he did?

(Part No. 6; Page No. 462)

Is he to blame for that?

A: If a person starts offering Salah (Prayer) alone in a bus while moving and then the bus stops so
that the passengers can offer Salah in congregation, they should consider the Salah which they
started performing as a Nafilah (supererogatory prayer) and should complete it and then pray with
the congregation.

Q 3: Is it permissible for a traveler to combine Maghrib (Sunset) Prayer and l Isha J (Night)
Prayer, if the bus will arrive at 11 p.m. or 2 a.m.?

A: If the time of Maghrib Salah is due while traveling, it is permissible for the traveler to delay
Maghrib and perform it with 1sha J Prayer at the time of the latter prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16925

Q: what should a Muslim do when they travel on a long journey and the time of the
obligatory Salah (Prayer) becomes due while they are on the bus? Should he perform
Salah by making gestures or perform it when they arrive?

A: If the time of the obligatory Salah becomes due while a Muslim is traveling by bus, and this Salah
can be combined with the one following it such as Zhuhr (Noon) Prayer

(Part No. 6; Page No. 463)

with 'Asr (Afternoon) Prayer or Maghrib (Sunset) Prayer with 'Isha J (Night) Prayer , they should make
the intention to combine the two Salahs, and after getting off the bus should perform the Salah with
the one following it. If the Salah cannot be combined with the following one, such as Fajr (Dawn)
Prayer, or 'Asr and 'Isha J Prayers and the bus will not stop until the prescribed time expires, then
they should perform it on board of the bus, according to their ability. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta f

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 6; Page No. 464)

A traveler praying behind a resident Imam

Fatwa no. 1940S

Q: I was traveling with one of the Muslim brothers and came to a Masjid (mosque) at the
time of Maghrib (Sunset) Prayer and performed Maghrib Prayer in congregation, with the
full number of Rak'ahs. Afterwards, we found a group of people offering Maghrib
(Sunset) Prayer and joined them with the intention of offering l Isha J (Night) Prayer in
short form. After the Imam (the one who leads congregational Prayer) stood up for the
third Rak l ah, we said Taslim (salutation of peace ending the Prayer) and left. My
question is: Is our Salah valid or should we continue the Salah with the Imam until he
offers Taslim? If our Salah is invalid, what should we do? Should we repeat Salah? Could
you kindly advise? May Allah reward you.

A: Joining a congregation that was offering Maghrib (Sunset) Prayer with the intention of praying
'Isha J shortened to two Rak'ahs (units of Prayer) is not valid because when a traveler offers Salah
behind a non-traveling Imam, he must follow him and complete the Salah; shortening Salah is not
permissible for him because of the Hadith reported by Musa ibn Salamah: 'We were with Ibn 'Abbas

in Makkah, I said, 'When we are with you, we offer four Rak'ahs and when we go back to our
dwellings, we offer two Rak'ahs. J He said, 'This is the Sunnah (way) of Abu Al-Qasim (i.e.
Muhammad peace be upon him). JJJ > (Related by Ahmad, Muslim and others in similar wordings)

Consequently, you have to repeat this Salah offering four Rak'ahs.
(Part No. 6; Page No. 465)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16433

Q 2: If I was on a journey and found a group of people offering Zhuhr (Noon) Prayer in
congregation, is it permissible for me to offer two Rak l ahs (units of Prayer) with them
only and end my Salah or should I offer Salah individually? I would like Your Eminence to
explain the manner of shortening Salah that all Muslims should follow.

A: Applying the Rukhsah (concession) of shortening Salah during travel is only Mustahab
(recommended), not Wajib (obligatory). Thus, it is permissible for a traveler to offer Salah in full,
However, it is only permissible, not Mustahab, to combine Salah when necessary unless a traveler is
riding as a passenger. If a traveler offers Salah behind a non-traveling Imam (the one who leads
congregational Prayer) who is offering Salah in full, the traveler must follow the Imam, i.e. offer
complete number of Rak'ahs (units of Prayer). In this case it is not permissible for the traveler to
shorten Salah, because the Prophet (peace be upon him) said, "The Imam is appointed to be

followed, so do not differ from hirn." It is not permissible for you to offer Salah alone as long as you

find a group of people offering Congregational Salah. Observing Congregational Salah is Wajib, so
pray with the congregation and offer Salah in full if the congregation does so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 14773

Q: I traveled in the company of some
(Part No. 6; Page No. 466)

people for a distance of 150 kilometers. During the journey, we passed by a group of
people at the time of ^Isha" (Night) Prayer. As we began to offer the Salah, one of the
group reminded me to shorten the Salah as we were travelers. Another one led us in the
Salah. When he completed two Rak^ahs and recited Tashahhud (a recitation in the sitting
position in the second/last unit of Prayer), he rose to complete the other two Rak ahs.
However, I remained sitting until the Imam completed the Salah and recited Taslim
(salutation of peace ending the Prayer) and I recited Taslim after him. Is my Salah valid
in this case? If not, what should I do? What should those whom I was traveling with and
offered Salah do? I appreciate your guidance, may Allah bless you!

A: It is an act of Sunnah for a traveler not to shorten a prayer if his Irnarn completes a four-Rak "ah
Prayer. He should follow the Irnarn because shortening Salah is a concession not an obligation. You
have to repeat the Salah in full.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 13840

Q 3: Some people combine and shorten Salah (Prayer) after arriving at the destination
country on the grounds that their journey is for a week. Once, I saw a person in the
Masjid (mosque) offering two Rak'ahs (units of Prayer) alone and then he offered two
Rak'ahs with the Imam (the one who leads congregational Prayer). When I asked him
why he did not complete his Salah he told me that he is a traveler, so he is allowed to
shorten and combine prayers. Is this permissible?

A: First: It is not permissible for a traveler to combine or shorten Salah after arriving at a place
where they will stay for more than four days.

(Part No. 6; Page No. 467)

Second: If a traveler offers Salah behind a resident Imam, the Sunnah (action following the example
of the Prophet) is to complete the Salah with the Imam and it is not permitted for them to shorten it.
However, if the traveler does so, they are required to offer it again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20332

Q : If i was a traveler and i entered one of the Masjids (mosques) in Madinah and i was
made an imam (the one who leads congregational Prayer) for resident Ma'mums (people
being led by an imam in Prayer), should i offer shortened or complete Salah during Zhuhr
(Noon) Prayer, l Asr (Afternoon) Prayer or l Isha J ([Might ) Prayer?

A: It is permissible for you to lead therm in Salah, but you have to inform them that you are going to
shorten Salah (Prayer) in order that they complete their Salah after you finish your Salah just as the
Prophet (peace be upon him) did with the people of Makkah on the Conquest of Makkah; and if you
complete the Salah you are leading them in, there is nothing wrong in this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta J

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

It is with the Praise of Allah, Vol. 6 of the second group was completed from the Fatwa of the
Committee, followed by vol. 7 beginning with (Excuses of leaving Jurnu'ah [Friday] Prayer and
congregation).

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 3)

In the Name of Allah, Most Gracious, Most Merciful

(Part No. 7; Page No. 4)

Blank Page

(Part No. 7; Page No. 5)

Excuses for abandoning Jumu^ah and congregational Salah

The second question of Fatwa no. 15562

Q 2: While staying in some Muslim countries, we prefer not to go to the Masjid (mosque)
after hearing the Adhan (call to Prayer) for fear that we will see semi-naked woman and
be exposed to Fitnah (temptation). Also, they practice some Bid ahs (innovations in
Islam) during their Salah (Prayer). Therefore, we offer Salah in congregation in one of
our hotel rooms after pronouncing the Adhan and the Iqamah (call to start the Prayer).
What is your opinion on this?

A: It is better for you to go to the Masjid upon hearing the Adhan. However, you can avoid any
temptations by lowering your gaze or taking an alternate way. As for Bid "ahs committed in some
Mas j ids , this can be dealt with by going to a Masjid in which no Bid "ahs are committed if possible, If
this is not possible, it is by no means permissible to offer Salah being led by an Imam who commits
Bid "ah Shirkiyyah (innovation in Islam tantamount to associating others with Allah in His Divinity or
worship), such as supplicating to other than Allah or seeking the help of other than Allah. As for
Bid "ahs that cannot be described as Shirkiyyah, such as reciting Du "a 1 (supplication) in congregation
along with raising hands after obligatory Salah, they do not affect the validity of offering Salah in the
Masjid although you should advise those who do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 6)

Fatwa no. 14882

Q: As soldiers, our job necessitates us to patrol districts and markets. Sometimes, we go
on patrols when Salah (Prayer) is due and the Adhan (call to Prayer) is proclaimed. What
is your opinion; should we offer Salah in congregation or wait until those offering Salah
leave the Masjid (mosque) and then offer Salah after they go back to their markets and
work? Actually, we fear that thieves, subversives or the like, practice their activities
during Salah time.

A: You should offer Jurnu "ah (Friday) Prayer in the nearest Masjid after the last Adhan marking the
entrance of the Khatib (preacher) is proclaimed. If there is a danger that might negatively affect the
task you are entrusted with, i.e. maintaining order, there will be nothing wrong with not offering the
Jumu "ah Prayer and the congregational Salah. Instead, you may offer Zhuhr (Noon) Prayer in place
of Jurnu "ah and together offer Salah in congregation after people finish the first congregation.
Actually, this is meant to protect public interest and to ward off public danger,

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 13963

Q 1: Is it permissible for me to obey my father's order not to offer Salah (Prayer) in the
Masjid (mosque ), bearing in mind that going to the Masjid

(Part No. 7; Page No. 7)

endangers my life?

A: Offering Salah in the Masjid is obligatory for men, unless there is a Shar"i (Islamic legal) excuse.
Accordingly, you may abandon offering Salah in congregation and offer Salah at home if going to the
Masjid endangers your life.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19444

Q 1: Does an ordinary disease constitute an excuse for not offering Salah (Prayer) in
congregation?

A: A disease that constitutes an excuse for not offering Salah in congregation is the sort of disease
that may make it difficult and inconvenient for one who is ill to go to the Masjid (mosque). Evidence
can be found in the Hadith of the Prophet (peace be upon him) that reads: Whoever hears the

Adhan (call to Prayer) and is not prevented by some excuse to respond to it, his Salah (at home) will
not be accepted. People asked Ibn "Abbas (may Allah be pleased with them both) about what a

valid excuse is and he said: "Fear or illness." Related by Ibn Majah, Al-Daraqutny, Ibn Hibban and Al-
Hakim through an authentic Isnad (chain of narrators). The Prophet (peace be upon him) became

sick and when his disease became aggravated, he said: "Tell Abu Bakr to lead the Salah." (Agreed

upon by Al-Bukhari and Muslim).

(Part No. 7; Page No. 8)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

Fatwa no. 20341

Q: I suffer from permanent flatulence and excessive gases in the stomach and bowels.
Their sounds embarrass me because they are heard even by those nearby. This also
affects my Khushu * (the heart being submissively attuned to the act of worship) and
concentration during Salah (Prayer). In fact, I become so distracted that I am unaware
of what the Imam (the one who leads congregational Prayer) says or the number of
Rak ahs (units of Prayer) I have performed. Thus embarrassed, I refrain from going to
the Masjid (mosque). Moreover, all doctors I have seen say that the disease I suffer
from is irritable bowel syndrome (IBS or spastic colon) and it is an incurable disease. Am I
sinful for not going to the Masjid and not offering Salah in congregation?

A: The disease mentioned above is not a valid excuse for not going to the Masjid to offer Salah in
congregation. You should seek Allah's help, put these evil whisperings aside and ask Allah to cure you
(we ask Allah to help you).

(Part No. 7; Page No. 9)

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chair

man

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16330

Q 2: If dinner was served before the present Salah (Prayer) was due, but the Adhan
(call to Prayer) was proclaimed while we were eating, should we stop eating and resume
our meal after offering Salah? Or, should we first have our meal and then go to offer
Salah?

A: If Salah becomes due while a group of people are having their dinner, they should first complete
their meal and then offer Salah after finishing with it. This is supported by the Hadith that reads: <If

dinner is served and Salah becomes due, one should start with dinner.}

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 10)
Fatwa no. ( 20744 )

Q: We, the teaching personnel of x Abdul-Rahman Al-Ghafiqy Secondary School in Jeddah,
offer the Zhuhr (Noon) Prayer in congregation along with our students, thanks to Allah.
However, supervising the great number of students is a problem. In fact, we sometimes
miss some Rak^ahs (units of Prayer) and sometimes do not perform the supervision duty
properly as we try not to miss congregational Salah (Prayer). Moreover, some students
remain at the classrooms and thus misscongregational Salah. Your Eminence Shaykh, we
suggested that two congregations should be made; one to be offered by some teachers
before the students offer it so that they may later supervise students while offering
Salah. However, we do not know whether doing so is in line with Sharp ah (Islamic law)
rulings and whether we are rewarded for doing so. To feel assured, we sent this letter to
Your Eminence so that you might instruct us. Actually, we hope that Your Eminence will
send us your answer in a written form, along with some advice to your sons, so that our
brothers can read it.

May Allah safeguard you and make you beneficial for Muslims.

A: There is nothing wrong with appointing supervisors for students while offering congregational
Salah so that discipline may be maintained in this regard even if it leads to missing the first
congregational Salah. Actually, they are performing the task of propagation of virtue and prevention
of vice, which is an indispensable task. In this regard, the Prophet (peace be upon him) said: (I have

considered ordering the Iqamah (call to start the Prayer) to be proclaimed, then ask someone to lead
the people in Salah, and then go to those

(Part No. 7; Page No. 11)

[Who did not attend the congregational Salah] ... the Hadith.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17770

Q: I like to offer Jumu x ah (Friday) Prayer to attain its reward, but whenever I attend
JurrTah Prayer and listen to the two Khutbahs (sermons ), I cannot because of illness. I
suffer from nervous disorder, anger and worry. My heart starts beating strongly and
epilepsy and weakness take over me. Am I excused for not attending JurrTah Prayer in
this case and am I blameless for offering it at home?

A: If the casa is as you mentioned, you are excused from the obligation of offering Jum "ah Prayer
and should offer four Rak'ahs (units of Prayer) of Zhuhr (Noon) Prayer at home. Allah (Exalted be
He) says : Allah burdens not a person beyond his scope. And: So keep your duty to Allah and fear

Him as much as you can We hope that Allah will give you the reward of attending congregational

Salah as long as you are keen to attend it but you are prevented by an excuse.

(Part No. 7; Page No. 12)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15720

Q: What should a person who is bound with a rope or chain do when the time of Salah
(Prayer) is due; should they offer Salah while being tied, or should they make up for it?
Kindly, support your answer with Ayahs (Qur'anic verses) and Hadiths?

A: When the time of Salah is due, it is obligatory upon anyone who cannot offer it due to their being
tied up to offer it in the manner that suits their circumstances. Allah (Glorified and Exalted be He)
said : So keep your duty to Allah and fear Him as much as you can The Prophet (peace be upon

him) said: {When I command you to do anything, do of it as much as you possibly can.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Fatwa no. 19391

Q: Some commercial stores and individual properties are exposed to the danger of being
burglarized by unscrupulous people.

(Part No. 7; Page No. 13)

Thieves seize the time when security patrol officers stop to perform Salah (Prayer) in
congregation in the Masjid (mosque). Respected Shaykh, you know that we are charged
with the duty of safeguarding the property of citizens and residents and the country
security. Therefore, we ask Your Eminence: Is it permissible for officers entrusted with
patrolling squares to delay the performance of Salah till those praying come out of the
Masjid (immediately without any significant delay)? What is the opinion of Your Eminence
on this issue? May Allah safeguard you and help you to serve Islam and Muslims!

A: The basic rule in this regard is that Salah in congregation in the Masjids is obligatory for adult
males and may not be delayed except for a Shar"y (Islamic legal) excuse. Therefore, the status of
officers whose work is to patrol squares to maintain order and to protect people's properties against
any outrage is a valid excuse to not attend Salah in congregation. Thus stated, they may offer Salah
at their posts so long as this excuse exists, bearing in mind that necessity is assessed according to its
extent. However, I would like to praise your concern in this respect. I ask Allah to make you keener to
comprehend the religion and safeguard Muslim interests.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19089

Q 3: My apartment is on the fifth floor and I suffer from a chronic heart condition.
(Part No. 7; Page No. 14)

I have been subject to medical treatment for seven years now. Sometimes, I hear the
Adhan (call to Prayer) and I feel able to descend the stairs and pray in the Masjid
(mosque). Other times, going up and down the stairs wears my heart out and affects my
health, in general. Is performing Salah (Prayer) at home whenever I find myself unable to
perform it in the Masjid permissible or not?

I ask you this, knowing that the Messenger of Allah, (peace be upon him) did not give a
Rukhsah (concession) to a blind man, who lived beside the Masjid, to perform Salah at
home. Thus, I ask, if I am seriously ill, am I permitted to perform Salah at home or must I
go up and down the five floors at the time of every Salah? Kindly note that, while I am
here, I never miss any Salah in the Masjid, as I live in a one-floor-apartment, near the
Masjid. Answer me, may Allah benefit you as you benefit others and guide them to the
right path!

A: If j as you mentioned, you live on the fifth floor and suffer from a heart condition, and going up
and down the stairs negatively affects your health, then you may perform Salah at home whenever
you feel unable to descend the stairs to perform it in the Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19945

Q: Sometimes, a Muslim may face difficulty in going to the Masjid (mosque) to perform
x Isha" (Night) Prayer

(Part No. 7; Page No. 15)

on account of fear or any other reason; is it permissible, in this case, to combine the
x Isha" and Maghrib (Sunset) Prayers?

A: Fear does not permit combining two Salahs (Prayers); yet, it allows the fearful to pray at home,
and not to attend the congregational Salah in the Masjid if there is fear from his going out to the
Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20398

Q 4: Is it permissible to perform Salah (Prayer) at home, especially the Fajr (Dawn)
Prayer, on account of fear or due to a parental order to do so? Can this be done
temporarily or permanently, bearing in mind that the causes of fear are endless?

A: The principal ruling is that it is Wajib (obligatory) upon the male Muslim to perform
congregational Salah (Prayer) in the Masjid (mosque). However if a Muslim who is legally bound to
perform Salah in the Masjid fears that he may be harmed if he goes out to the Masjid, he may
perform Salah at home; for the Prophet, (peace be upon him) set it as a general rule by saying:
{There should be neither harming nor reciprocating harm. It was authentically reported that the

Prophet (peace be upon him) said: Anyone who hears the Nida' (i.e. Adhan; call to Prayer) and he

does not come to it (the Masjid), then there is no prayer (counted) for him except if he has a valid
excuse.) It was said to Ibn "Abbas (may Allah be pleased with them both): " What is the excuse?",

he answered: "Fear or illness."

(Part No. 7; Page No. 16)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

(Part No. 7; Page No. 17)

Combining two Salahs

The first question of Fatwa no. 20771

Q 1: Our Society of the Muslim Youth Union of Kirwan inquires about the issue of
combining the Maghrib (Sunset) and x Isha" (Evening) Prayers; the controversy is about
the manner of combining between the two Salahs (Prayers); the first group argues

that there should be no Dhikr (Remembrance of Allah) between the two Salahs. They
derive proof for that from the Hadith reported on the authority of x Abdullah in the Sahih
(Authentic Hadith Book) of Al-Bukhari: Whenever the Prophet (peace be upon him) was in a

hurry, he used to delay the Maghrib Prayer and then offer three Rak"ahs (units of Prayer) (of the
Maghrib) and perform Taslim (salutation of peace ending the Prayer), and after waiting for a short
while, Iqamah (call to start the Prayer) used to be pronounced for the "Isha' Prayer when he would
offer two Rak "ahs... etc.

The second group argues

that there should be Dhikr between the two Salahs, and they derive proof for that from
the Hadith reported on the authority of Abu Hurayrah that was related by Al-Bukhari in
his Sahih as: The people of affluence have taken over the highest ranks (in Paradise)... until the

Prophet's (peace be upon him) words Say "Subhan Allah [Glory be to Allah]", "Alharndu lillah

[All praise is due to Allah]" and "Allahu Akbar [Allah is the Greatest]" thirty-three times each after
every (obligatory) Prayer.)

Which of the two arguments is right?

A: If a Muslim needs to combine the two Salahs for an excuse that is Shar "y (Islarnically lawful) that
allows such combining, then they should not separate between the two combined Salahs except by a
short period of time, following the example of the Prophet (peace be upon him).

(Part No. 7; Page No. 18)

There is no contradiction between the two Hadiths; as the first Hadith specifies the second one.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16371

Q 3: It rarely happens that I combine two obligatory Salahs (Prayers) while traveling or
because I have forgotten. How can I avoid this? I was once told that it is permissible to
combine two Salahs at the time of either one of them.

A: Each Salah must be offered at its respective time. However it is permissible while traveling to
combine Zhuhr (Noon) Prayer with "Asr (Afternoon) Prayer at the time of either of them or Maghrib
(Sunset) Prayer with "Isha 1 (Night) Prayer at the time of either of them. The same applies to the
case of an illness which might cause difficulty when Salahs are not combined.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chair mar

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 20619

Q 9: Some people combine Salahs (Prayers) without a Shar^i (Islamic legal) valid excuse.
They justify doing so by claiming that combining two Salahs such as Maghrib (Sunset)
and x Isha" (Night) Prayers or Zhuhr (Noon) and ^Asr (Afternoon) Prayers at the time of
the former or the latter is permissible, because they are

(Part No. 7; Page No. 19)

farmers and shepherds. They consider this a reason for the permissibility of combining
Salahs.

A: A Muslim has to offer each Salah at its respective time as prescribed by Allah and stated by His
Messenger (peace be upon him). Allah (Exalted be He) stated:

Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours. Moreover, it is
impermissible to combine two Salahs without a Shar "i valid excuse such as traveling or illness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17127

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has examined the Fatwa
request submitted to His Eminence the Grand Mufty by His Eminence Minister of Islamic
Affairs, Endowments, Da x wan and Guidance referring to the Fatwa request submitted by
His Eminence the Director of the General Administration of Endowment and Mosques in
Al-Ta'if. The request was referred to the Committee by the Secretariat General of the
Council of Senior Scholars, no. 2128, dated 26/5/1415 A.H. Following is a statement of
the question of His Eminence:

(Part No. 7; Page No. 20)

We received inquiries about the issue of some Imams combining Maghrib (Sunset) and
% Isha" (Night) Prayers at the time of the earlier, while others did not make use of this
Rukhsah (concession). According to inquirers, rainfall was not heavy enough to cause a
substantial reduction in the movement of pedestrians, closing stores or hindering any
vital public service. Were those who made use of the Rukhsah negligent? Or, are there
certain conditions for making use of it and this is why some Imams did not do so?

Having examined the Fatwa request, the Committee gives the following answer:

It is permissible to combine Maghrib and "Isha 1 proclaiming one Adhan (call to Prayer) and one
Iqamah (call to start the Prayer) for both of them because of rainfall that may wet clothes and make
it difficult to return once again to the Mas j id (mosque) to offer "Isha' Prayer, according to the
stronger of the two opinions maintained by scholars.

Similarly, both Salahs can be combined at the time of the earlier in the case of heavy mud, according
to the most correct opinion maintained by scholars so as to avoid difficulty and hardship. Allah
(Exalted be He) says : and has not laid upon you in religion any hardship He (Exalted be He) also

says: <Allah burdens not a person beyond his scope.)

In addition, Aban ibn "Uthrnan (may Allah be pleased with them both) combined Maghrib and "Isha 1
on a rainy night while leading an eminent group ofTabi"un (Followers, the generation after the
Companions of the Prophet) scholars, an act which was not known

(Part No. 7; Page No. 21)

to be contradicted by anyone and thus constitutes Ijma " (consensus of scholars). This was stated by
Ibn Qudamah in his book Al-Mughny.

Focusing on the case in question, it is unfeasible to apply one ruling regarding combining Maghrib
and "Isha 1 to all Masjids especially in large cities, for heaviness and effect of rain are different from
one area to another. However, people should be enlightened and taught the practices and
concessions of the Prophet (peace be upon him) that have been authentically reported.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The fourteenth question of Fatwa no. 17883

Q 14: It is related by Muslim that the Messenger of Allah (peace be upon him) combined Zhuhr

(Noon) and "Asr (Afternoon) Prayers, and Maghrib (Sunset) and "Isha' (Night) Prayers, in Madinah
under no circumstances of fear or rain. When asked about it, ibn * Abbas said: "He (the

Prophet) wanted to remove hardship and troubles off his Ummah." How do you judge the
authenticity of this Hadith? In case the Hadith is authentic, is it permissible for us to
permanently combine Salahs (Prayers) following the practice of the Prophet (peace be
upon him)? How can this Hadith be reconciled with the Ayah (Qur'anic verse) that reads:

<Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours.)?

A: This Hadith is not evidence for the permissibility of combining Salahs as this does not go in line
with

(Part No. 7; Page No. 22)

the practical Sunnah of the Prophet (peace be upon him) regarding Salah. It also runs counter to
other Hadiths defining fixed times for each Salah. Moreover, scholars are unanimous that this Hadith
may not be acted upon. Imam Al-Tirrnidhy argued: "It is likely that the Prophet (peace be upon him)
did so under adverse circumstances other than fear, rain, or travel."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18800

Q 1: I went with my family to a farm about ten kilometers outside our city. As it was
raining heavily at the time of the Maghrib (Sunset) Prayer one of my brothers led us in
Salah (Prayer) combining the Maghrib and Msha' (Night) Prayers at the time of the
earlier one on the pretext that there would be a hardship in offering the x Isha" Prayer at
its due time. It should be noted that there was not a Masjid (mosque) on the farm: the
Musalla (place for Prayer) was a part of the house.

(Part No. 7; Page No. 23)

What is the ruling on combining the Maghrib and Isha" Prayers in this case? And what is
the ruling on not combining them and offering each one separately at its due time?

A: It is permissible to combine the Maghrib and "Isha' Prayers during rainfall, which can wet the
clothes if one must go out to the Masjid or create mud that may prevent people from going out to the
Masjid for fear of getting stuck in it. As you offered Salah at home because there were no neighbors
to join you in offering Salah outside home, it would have been better not to combine both Salahs, as
there was no difficulty involved and to be on the safe side. However, you do not have to make up for
the Salahs you offered, for some scholars maintain that it is permissible to combine Salahs if there is
a Shar " y (Is la m ica I ly lawful) excuse that permits such act for those who should offer Salah at the
Masjid.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18081

Ruling on combining Salahs under circumstances of rainfall or mud

A Muslim has to offer each of the Five Obligatory Daily Salahs (Prayers) at its respective due time as
prescribed by Allah and verbally and practically defined by His Messenger (peace be upon him). In
this regard j Allah (exalted be He) says:

(Part No. 7; Page No. 24)

Verily j As-Salat (the prayer) is enjoined on the believers at fixed hours.) The Prophet (peace be

upon him) also said: Offer Salah (Prayer) at its prescribed time. Thus, it is not permissible to offer

Salah either before or after its due time. An exception of this is a person who is permitted to
combine two Salahs for a Shar "y (Islamic legal) excuse, such as traveling for a distance over which it
is perm iss ib le to shorten Salah and illness that might make it difficult for a patient not to combine
Salahs. Another excuse is rainfall and mud. Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to
him) said : "Time is the most important fundamental of Salah; therefore, offering it at its due time is
as obligatory as observing Sawm (Fasting) at its due time during Ramadan, which may not be
delayed to another time. However, it is permissible to combine Zhuhr (Noon) and "Asr (Afternoon)
Prayers while standing on "Arafah (during Hajj) and to combine the Maghrib (Sunset) and
"Isha 1 (Night) Prayers while in Muzdalifah as unanimously agreed upon by all Muslims. Likewise, it is
permissible to combine Zhuhr (Noon) and "Asr (Afternoon) Prayers or Maghrib (Sunset) and
"Isha 1 (Night) Prayers, according to many scholars, under the circumstances of traveling, illness and
suchlike excuses. But it is impermissible to delay the Salahs that must be offered during daytime till
nighttime or those that must be offered during nighttime till daytime under the circumstances of
illness, traveling, a certain occupation or profession or whatever excuse, according to the unanimous
agreement of scholars. Furthermore, "Umar ibn A l-Khattab (may Allah be pleased with him)
considered combining two Salahs without

(Part No. 7; Page No. 25)

a valid excuse, a major sin." (Majrnu " Al-Fatawa 22/30-31).

Accordingly, those who hasten and combine Salahs when it is only cloudy or when there is a little
rain causing no hardship, or even when there is heavy rain that does not cause the road to be
muddy, commit a grave mistake. Moreover, Salahs combined as such are invalid as they are
combined without a valid excuse and because the Salah is offered before its time is due. Also, it is
impermissible to combine Jumu "ah (Friday) and "Asr (Afternoon) Prayers, for neither the Prophet
(peace be upon him) nor his Sahabah (Companions, may Allah be pleased with them all) are
reported to have done so. Furthermore, Jumu "ah is structurally different from "Asr. Therefore, those
who combine Jumu "ah and "Asr Prayers have to re-perform "Asr as they, in such a case, offered it
before its due time without a Shar "y excuse.

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20094

Q 1: We live in a region that is very cold and foggy, particularly in winter.
(Part No. 7; Page No. 26)

Is it permissible in this case to combine the Zhuhr (Noon) Prayer with the x Asr
(Afternoon) Prayer as well as the Maghrib (Sunset) Prayer with the ^Isha" (Night)
Prayer, or is this permissible only during rainfall? May Allah reward you with the best!

A: It is permissible to combine the Maghrib and "Isha' Prayers when there is rain that wets one's
garment, or mud that makes it difficult for people to reach the Masjid (mosque), so as to ward off
hardship. However, fog is not an excuse to combine Salahs (Prayers).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18213

Q: Living in Al-Bahah recently, heavy fog, sometimes obstructing vision, is always there
plus rain that falls every now and then accompanied by severe cold. Actually, we do not
know whether it is permissible for us to combine Salahs (Prayers) under such
circumstances. Please be informed that some of us who go to the village that is 10 km or
more away from the workplace arrive there after the Salah time has elapsed. We hope
that Your Eminence will instruct us in this regard. May Allah safeguard and protect you!

A: It is permissible to combine Maghrib (Sunset) and "Isha' (Night) Prayers if there is rainfall that
might have the effect of

(Part No. 7; Page No. 27)

wetting people's clothes or causing the road to be muddy making it difficult to go to the Masjid
(mosque). This is meant to avert hardship from the praying people. However, fog is not a valid
excuse for combining Salahs. As for those whose location is so far away from the Masjid that they
cannot hear Adhan (call to Prayer), they may offer Salah (Prayer) in congregation at their place.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18228

Q: One rainy night, we offered Maghrib (Sunset) Prayer only uncombined with
Isha" (Night) Prayer. However, I heard people in a nearby Masjid (mosque) combining
Maghrib and x Isha" Prayers. Therefore, I went to that Masjid and offered ^Isha" with
them. What is the ruling on this action of mine?

A: You should re-perform the "Isha' Prayer which you offered in a Masjid other than the one in
which you offered Maghrib Prayer. In such a case, combining the two Salahs (Prayers) was not
materialized due to the long interval that separated them. Actually, close sequence without
interruption is a condition for the validity of combining two Salahs at the time of the earlier.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 28)

Fatwa no. 21103

Q: What is the Sharpy (Islamic legal) ruling on delaying the performance of x Asr
(Afternoon) Prayer until shortly before the time of Maghrib (Sunset) on account of being
occupied dealing with some patients? Actually, the faculty does not permit us to go
unless permission is given by the consultant after having finished treating a patient.

A: A surgeon has to take into account performing surgeries at times that will not cause missing the
due time of Salah (Prayer). However, it is permissible in the case of necessity to combine two
Salahs, such as Zhuhr (Noon) and "Asr (Afternoon) Prayers or Maghrib (Sunset) and Isha' (Night)
Prayers j at the time of the earlier or the later in proportion with the degree of necessity. As for
Salahs that cannot be combined with the one after it, such as "Asr and Fajr (pawn) Prayers, it will
be good if they can be performed at their due time even if through shifts. If this option is unfeasible,
there will be nothing wrong with delaying Salah until the surgery is finished due to necessity which
should be assessed according to its extent.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17766

Q: I work as a nurse in the intensive care department.

(Part No. 7; Page No. 29)

The nature of work under this department requires treating people who are very
seriously ill or badly injured. In some cases, patients suffer from cardiac arrest which
entails necessary medical aid including artificial respiration, and thus requires me to
carefully monitor the case and not to leave the intensive care unit. Actually, taking care
of a patient might take many long hours, consequently I cannot perform Salah (Prayer),
sometimes three obligatory Salahs, during this period.

In fact, there is lack of female workers in this department, thus, there is no substitute
for me so that I can perform Salah on time. Furthermore, I might be required to
sometimes take care of two or more cases simultaneously.

I would like to inform Your Eminence that I need to work to make a living. In fact, most
cases treated in the department pass away after receiving necessary aid except for a
very few number whose heart resumes activity and who leave the department while in
good health. Actually, we fulfill our duties toward patients who pass away and their
death is predestined by Allah and not caused by negligence on our part.

Having presented my case, I hope that Your Eminence will tell me what I should do
regarding accumulated obligatory Salahs which I delay until the elapse of their due time
having explained the reason for the delay.

(Part No. 7; Page No. 30)

A: If you can perform each Salah at its respective due time in the workplace, you have to do so once
it is possible. If this is unfeasible, you should combine Zhuhr (Noon) with "Asr (Afternoon) Prayer and
Maghrib (Sunset) with "Isha' (Night) Prayer at the time of the earlier, before work begins, or at the
time of the later, after work time. As for Fajr (pawn) Prayer, it should be performed uncombined at
its due time. It is invalid to combine Salahs in a manner different from those previously mentioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18074

Q 1: Studying medicine is such a hard task, as known to everyone. Under very tight time,
we sometimes have to combine two Prayers, such as Zhuhr (IMoon) and ^Asr (Afternoon)
Prayers, at the time of ^Asr or even Maghrib (Sunset) Prayer due to the unavailability of
time or a proper place for Salah (Prayer).

A: You should offer each Salah at its respective due time and may not delay it or combine it with an
earlier or later Salah. Applied to your case is the ruling pertaining to residents not travelers. In fact,
the circumstances you referred to above do not constitute valid excuses for

(Part No. 7; Page No. 31)

delaying the performance of Salah after the lapse of its time. A Muslim has to perform Salah at its
due time as long as they are sane. However, a traveler is entitled to the Rukhsah (concession) of
combining Zhuhr and "Asr Prayers or Maghrib and "Isha' (Night) Prayers at the time of the earlier or
the later, whichever is easier. In this regard, Allah (Exalted be He) says: Verily, As-Salat (the

prayer) is enjoined on the believers affixed hours. According to the Ayah (Qur'anic verse), each

Salah is obligatory at a certain defined respective time. The Prophet (peace be upon him) defined the
time of each Salah and warned against delaying Salah until after the elapse of its time. Furthermore,
he (peace be upon him) was punctual in performing each Salah at its due respective time even under
the severest and most difficult circumstances, such as Jihad (striving/fighting) in the Cause of Allah in
compliance with the Ayah that reads: Guard strictly (five obligatory) As-Salawat (the prayers)

especially the middle Salat (i.e. the best prayer - 'Asr ). And stand before Allah with obedience [and
do not speak to others during the Salat (prayers)].) (And if you fear (an enemy), perform Salat

(pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has
taught you, which you knew not (before). Therefore, you should repent to Allah of the sin you

committed, i.e. delaying the performance of Salah until after the elapse of its time under no Shar'y
(Islamic legal) excuse. You should also be keen in the future to perform Salah at its due time as
defined by the Prophet (peace be upon him). Undoubtedly, Salah is the most important pillar of Islam
following in rank only the Two Shahadahs (Testimonies of Faith). Furthermore, you should be
meticulous to have a deeper understanding of the religion and ask reliable scholars to clarify your
uncertainties.

(Part No. 7; Page No. 32)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19773

Q 2: In some accidents, we keep working for a long time; what is the ruling on shortening
and combining Salah (Prayer) in this case?

A: If you cannot offer Salah at its due time, due to being occupied in averting a serious danger, you
should form the intention to combine it with the Salah that follows, if they can be combined; such as
the Zhuhr (Noon) Prayer with the "Asr (Afternoon) Prayer and the Maghrib (Sunset) Prayer with the
"Isha 1 (Night) Prayer. If it cannot be combined with another Salah such as the Fajr (pawn) Prayer,
you can offer it directly after you finish with your work at the accident site.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

Fatwa no. 17761

Q: I am a disabled student who goes to school before noon. Zhuhr (Noon) Prayer
becomes due while I am in class and I cannot perform Salah (Prayer) at school because

(Part No. 7; Page No. 33)

of an apparatus that limits my movement. I leave school at the end of the academic day
after x Asr (Afternoon) Prayer. After I go home, I offer Zhuhr and x Asr Prayers
consecutively. Is it permissible to do so?

A: You must offer Zhuhr Prayer at its due time if at all possible. Allah (Exalted be He) says: So keep

your duty to Allah and fear Him as much as you can He (Exalted be He) also says: Allah burdens

not a person beyond his scope. However, if you cannot offer Salah at your workplace and cannot

leave until after "Asr Prayer is due, you should intend to combine Zhuhr and "Asr Prayers at the time
of the later after you leave.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 18452

Q 5: If one is traveling somewhere which requires taking three consecutive means of
transportation, thus causing them to miss more than three Obligatory Salahs (Prayers).
What should one do in such a case?

A: A Muslim who is Mukallaf (person meeting the conditions to be held legally accountable for their
actions) and of sound mind must offer Salah at its due time

(Part No. 7; Page No. 34)

in any possible manner. Definitely, performing Salah is a duty that can never be waived. Moreover,
Salah may not be delayed till its time elapses except in the case of traveling, severe illness or rainfall
causing the road to be muddy which creates a hardship for people. Under the circumstances of
traveling or illness, however, one may combine Zhuhr (Noon) and "Asr (Afternoon) Prayers either at
the time of the latter or the former whichever is easier. Therefore, a person under such
circumstances may offer "Asr Prayer at the time of Zhuhr Prayer if they please, or delay the
performance of Zhuhr Prayer till the time of "Asr Prayer. The same applies to Maghrib (Sunset) and
"Isha 1 (Night) Prayers, which can be combined under the circumstances of traveling, illness, or
rainfall. However, in the case of rainfall Maghrib and "Isha' Prayers should be combined at the time
of the former.

Regarding such circumstances, it is out of place to say that performance of Salah is delayed, because
this extension of time is prescribed by Allah (Exalted be He). Therefore, it is always appropriate to
say it is absolutely impermissible to delay performing Salah beyond its due time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 19479

Q 9: Is it permissible to combine between Zhuhr (Noon) and x Asr (Afternoon) Prayer
given that it is too difficult to find a place to pray outside home, especially when going
out shopping where it becomes too difficult to find a place to pray?

(Part No. 7; Page No. 35)

A: You should perform each Salah (Prayer) in its due time, because Allah says: Verily, As-Salat (the

prayer) is enjoined on the believers at fixed hours.) Also, for the authentic Hadith of Gabriel on the

times of Salah when he led the Prophet (peace be upon him) at the starting and ending time of each
Salah, and said: The time (of performing prayer) is anywhere between these two times.)

It is further not permissible to combine Zhuhr and "Asr Prayers or Maghrib and "Isha' Prayers except
for a Shar "y (legal) reason such as traveling, illness, and the like. As for failing to find a place to pray
because of shopping, this is not a legal excuse to delay offering Salah from its appointed time or to
combine it with another. A Muslim should be keen to offer Salah in its due time wherever he/she is.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 19763

Q: Because I work in shifts, the night shift makes it very difficult for me to wake up to
perform Zhuhr (Noon) Prayer. I work as an airport technician at Riyadh airport all night
long, which is quite exhausting. The shift ends at 7am and I go to bed at 8.30, as my
home is half an hour away from

(Part No. 7; Page No. 36)

my workplace. Although I set the alarm clock at the time of Zhuhr Prayer, I suffer too
much daily trying for an hour and half to get up. I do this so long as I am on the night
shift which is forty five days. I sleep very deeply and have tried to convince officials to
change my working hours to conform to Salah (Prayer) time, but they refused claiming
that these work times are needed to serve scheduled flights.

I also suffer the same problem while on the day shift, as I sleep only two or three hours
before Fajr (Dawn) Prayer and can only get up after sunrise. Is it permissible to combine
Zhuhr (Noon) and Asr (Afternoon) Prayers while on the night shift? Please, advise! May
Allah reward you with the best!

A: You have to offer Salah in congregation with fellow Muslim brothers. In this regard; you should
fear Allah and strive to reach this goal. No doubt, you have to be keen to offer Salah in congregation
based on the general purport of the Ayah (Qur'anic verse) that reads: Verily, As-Salat (the prayer)

is enjoined on the believers at fixed hours.) This means that Salah is to be offered at its times as

defined by Allah and His Messenger (peace be upon him). In fact, being on the night or the day shift
is not a Shar "i (Islamic legal) valid excuse for combining Zhuhr and "Asr Prayers, or delaying the
performance of Salah till after its time elapses. As a solution, you can delay going to bed a little till
you offer Salah if its time is near. Otherwise,

(Part No. 7; Page No. 37)

you should sleep before the Salah time is due and do your best seeking all possible means that may
help you get up at Salah time, such as setting your alarm clock at Salah's time or telling your family
members or neighbors to awaken you, which is a possible matter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15065

Q 2: What is the ruling on a person who prays the Five Obligatory Daily Prayers at one
time due to being very busy? Is such a Salah (Prayer) valid?

A: In order to have one's deeds accepted, they must meet the following essential conditions: They
have to be purely dedicated to Allah, and to be consonant with the Prophetic Sunnah. The Messenger
of Allah (peace be upon him) has given a description of the the Five Obligatory Daily Prayers and
their times in the Hadith narrated on the authority of "Abdullah ibn "Aimr (may Allah be pleased with
them both) that the Messenger of Allah (peace be upon him) said: The time of the Zhuhr (Noon)

Prayer is when the sun passes the meridian and a man's shadow is the same (length) as his height,
(and it lasts) as long as the time for "Asr (Afternoon) Prayer has not come; the time for the "Asr
Prayer is as long as the sun has not become pale; the time of the Maghrib (Sunset) Prayer is as long
as the twilight has not ended; the time of the Isha' (Night) Prayer is up to the middle of the average
night; and the time of the Fajr (Dawn) Prayer is from the appearance of dawn, as long as the sun
has not risen; but when the sun rises, refrain from Salah for it rises between the horns of the devil.)

This Hadith is related by Muslim. So the Prophet (peace be upon him) has set a fixed time for each
Salah to be performed within, and delaying it until the due time is over is not permissible except for

(Part No. 7; Page No. 38)

one permitted to combine Zhuhr and "Asr Prayers and the Maghrib and the Isha 1 Prayers, like the
traveler and the patient. Allah (Exalted be He) said: Verily, As-Salat (the prayer) is enjoined on the

believers at fixed hours. > So each Salah has to be offered in its due time.

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21369

Q: I would like to inform Your Eminence that I am a Saudi citizen who has been working
for the Embassy of the Custodian of the Two Holy Mosques in the Republic of Philippines
for two years. I would also like to describe in brief the nature of work, which is very
burdensome and requires me to stay at the office for a long period. During this period, I
edit and type very urgent tasks, answer the phone and receive foreign visitors. This is in
addition to many occasions which my job requires me to attend at different times. All
these tasks cause me, sometimes, to miss performing some obligatory Salahs at their
due time, especially Zhuhr (Noon) Prayer.

(Part No. 7; Page No. 39)

I also sometimes miss Asr (Afternoon), Maghrib (Sunset) and Isha" (Night) Prayers. In
light of Islamic tolerance and ease, I hope that Your Eminence will instruct me on the
easiest manner to offer Obligatory Prayers while in such awkward situations. Please, tell
me whether it is permissible to combine Zhuhr and x Asr Prayers and Maghrib and x Isha"
Prayers as I am mostly busy during their due times? Please be informed that I live in the
Philippines where my work is located. May Allah reward you with the best!

A: It is impermissible to combine two Salahs except for a Shar "i (Islamic legal) valid excuse, such as
traveling or illness. As for work, it is not a valid excuse for combining Salahs as it is within your
capacity to offer each Salah at its due time in the workplace. Allah (Exalted be He) says: Verily, As-

Salat (the prayer) is enjoined on the believers at fixed hours. This means that Salah must be

performed at certain times and may not be delayed thereafter.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdullah ibn Ghudayyan

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20654

Q 1: I work for an oil company in Rome, Italy. My office hours start at (12:30) and end at
(3:30) every day, and likewise

(Part No. 7; Page No. 40)

in the evening.

The question is: How should I perform the Zhuhr (Noon) and ^Asr (Afternoon) Prayers in
winter; can I combine them or not?

A: You have to offer each Salah (Prayer) in its due time. If you have no Mas j id (rnosque) close to
your work and no congregation that you may join, you have to perform it at work. You are not
permitted to combine the two Salahs as there is no legally valid reason for combining them.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19827

Q: The Christian regular private schools in Ethiopia have a policy of preventing Muslim
children from performing Salah (Prayer) inside the schools, which prompted some Muslim
students to leave their school and some others to delay the Salah, given that there are
regular government schools which allow Muslim students to perform Salah. The problem
lies in the lack of discipline in the government schools and in the teachers themselves
who are unqualified and further do not observe their regular working hours, which has
an extremely negative influence on the students' levels. In contrast, the Christian
private schools are totally different from the government schools in terms of

(Part No. 7; Page No. 41)

order and teachers' discipline and competence.

Is it permissible for Muslim students to combine the Maghrib (Sunset) and ^Isha' (Night)
Prayers at the time of the later one, so as to continue their classes in the Christian
regular private schools, or do they have to leave these schools and join the government
schools despite their defects?

A: Muslims are duty bound to perform Salah in their due times, and leave schools that do not allow
them to do so, in order to preserve their religion. This is actually based on the fact that Salah is the
essential pillar of Islam, and anything that leads to neglecting it is not sanctioned.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18600

Q: We are teachers and many a time we hear the Adhan (call to Prayer) of Zhuhr (Noon)
and x Asr (Afternoon) Prayers while we are busy with students and we cannot stop the
classes for such classes have fixed times during which they must be fulfilled. What is the
ruling on delaying these two Salahs (Prayers) until soon before the Maghrib (Sunset)
Prayer?

A: It is not permissible to delay performing a Salah and combine it with another except for a Shar "y
(Islamic legal) excuse such as illness or travel. But to delay it for teaching

(Part No. 7; Page No. 42)

is actually not an excuse, for Muslims should organize school classes in such a way that allows no
conflict with the times of obligatory Salahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17557

Q 2: Being a student, I offer the Five Obligatory Daily Prayers all at one time as I cannot
offer each Salah (Prayer) in its due time. Is it permissible to do so?

A: It is irnperimissiblG to combine two Salahs (Prayers) unless in a case of illness, travel, heavy rain
or the like. As for combining all Salahs atone time, it is absolutely forbidden, as Allah (Glorified and
Exalted be He) has set a fixed time for each Salah, and the Prophet (peace be upon him) has
translated this schedule of Salah times into action. Therefore, the questioner must offer each Salah
in its due time.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16368

Q 2: My town is located 12 km away from the place where I study, and sometimes I do
not have a break between lectures, and consequently if I attend the lectures on time

(Part No. 7; Page No. 43)

I will miss the Zhuhr (Noon) and Asr (Afternoon) Prayers, so can I combine and shorten
the two Salahs (Prayers)?

A: You are duty-bound to offer each Salah in its due time without combining or shortening them as
you are not traveling. The distance you commute is not considered travel. Furthermore, keeping
attendance in lectures is not an excuse that allows combining Salahs, for you can offer the due Salah
within a few minutes then join the lecture again.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 14428

Q 4: Is it permissible for women to combine Maghrib (Sunset) and 'Isha' (Night) Prayers
at the time of heavy rain?

A: If a woman offers Salah (Prayer) at home, she is not permitted to combine Maghrib and "Isha 1
Prayers at time of heavy rain.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul-

L Aziz ibn "Abdullah ibn Baz

(Part No. 7; Page No. 44)

Combining ^Asr Prayer and JumiTah Prayer

Fatwa no. 19887

Oj: I put before you an incident of an Imam (the one who leads congregational Prayer) of
a Masjid (mosque) in our district. He combined between the Jumu ah (Friday) and ^Asr
(Afternoon) Prayer in the time of the earlier one as there was rain at the time of the
Jumu'ah Prayer. Many of the attendees questioned the validity of their Salah and
whether they should repeat offering ^Asr Prayer. Do Your Eminence see that the
congregation should be informed during the next Jumu^ah Prayer that they should
repeat offering x Asr Prayer on grounds that the one they offered was invalid? I hope
that Your Eminence will consider this issue and provide us with your Fatwa in this regard.
May Allah grant you good health, double your reward, and help us and all Muslims benefit
from your knowledge! As-salamu ^alaykum warahmatullah wabarakatuh (May Allah's
Peace, Mercy, and Blessings be upon you!).

A: The way the Imam has acted, combining the "Asr Prayer with Jurnu "ah Prayer due to rain is an
incorrect Ijtihad (juristic effort to infer expert legal rulings) which has no origin in Shari "ah. But may
Allah reward him! Basically, it is impermissible to combine between the Jumu "ah and "Asr Prayers as
nothing has been reported from the Prophet (peace be upon him) or his Sahabah (Companions of the
Prophet) in this regard, and each of Jumu "ah Prayer and "Asr Prayer are a different sort.
Accordingly, both the Imam and Ma "mums (persons led by an Imam in prayer) have to repeat
offering "Asr Prayer as they offered it before its time and without any Shar "y (Islamic legal) excuse.

(Part No. 7; Page No. 45)

They should further be informed of this ruling, and all Imams of other Masjids should likewise be
informed of the impermissibility of this action, lest this incorrect Ijtihad be exercised again and cause
confusion to the Ma " mums and harm them in their religion by offering Salah before its time which
results in repeating it beyond its due time. It is worth mentioning that rain fell in the lifetime of the
Prophet (peace be upon him) while he was leading Muslims for Jumu "ah Prayer and he (peace be
upon him) did not combine it with "Asr Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18161

Q 2: What is the ruling on combining JurmTah (Friday) Prayer with ^Asr (Afternoon)
Prayer for a person traveling at the time of Jumu ah Prayer? May Allah reward you well!

A: It is not permissible to combine "Asr Prayer with Jumu "ah Prayer as the former differs from the
latter in form as mentioned in the book "Sharh Al-Muntaha", and other books. The same ruling has
been issued by His Eminence, Shaykh Muhammad ibn Ibrahim the Mufty (Islamic scholar qualified to
issue legal opinions) of the Kingdom of Saudi Arabia (may Allah be merciful with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 46)

The first question of Fatwa no. 18586

Q 1: Allah has favored me with performing 'Umrah (lesser pilgrimage) and all praise and
favor is due to Him. However, when we wanted to leave the Sacred City, those
responsible for the journey asked us to combine the Jumu ah (Friday) Prayer with ^Asr
(Afternoon) Prayer, but people split into two groups; one regarding this combining as
forbidden and the other deeming it permissible, so what is the soundest opinion? May
Allah grant you success!

A: It is impermissible to combine "Asr Prayer with Jumu "ah Prayer as they are not the same sort.
Shaykh Muhammad ibn Ibrahim (may Allah be merciful with him) said in his Fatwa no. 3272; as he
was answering a question: "So you are bound to make up each "Asr Prayer you have combined with
the Jumu "ah Prayer for such a combining is by all means invalid."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 21545

Q 7: A- If Friday coincides with the time when the workers are scheduled to move to
another location and they have already performed Jumu ah (Friday) Prayer with the
congregation in the Masjid (mosque) of the city, is it permissible for them to combine and
shorten the ^Asr (Afternoon) Prayer with Jumu* ah Prayer when they have decided to

(Part No. 7; Page No. 47)

move to another location right after finishing Jumu ah Prayer, given that the destination
may not be far from the the first location, yet the moving itself causes hardship?

B- If the workers intend to stay at that location for more than four days, should they
shorten the Salah (Prayer) or offer it in complete during their stay in that location? If
they are permitted to shorten, are they permitted to combine Salahs in case of hardship
caused by coldness, shortage of water, incessant work and the like?

A 7: A- It is not permissible to combine "Asr Prayer with the Jumu "ah as they are not of one sort.

B- If workers decide to stay in a location for more than four days, they shall be bound to offer a
complete Salah as the rulings of travel will not be applied to them then, and in such a case they are
not permitted to combine either, due to the reasons mentioned above.

May Allah grant us all success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20019

Q 1: Sometimes we travel on Friday morning, is it permissible to perform JumiTah (Friday)
Prayer as Zhuhr (Noon) Prayer and combine it with x Asr (Afternoon) Prayer?

(Part No. 7; Page No. 40)

A 1: If one travels on Friday before noon, he can perform Jurnu "ah Prayer as Zhuhr and can
combine it with "Asr Prayers together either at the time of the earlier or the latter according to what
is easier for him, and he can also shorten each Salah to two Rak"ahs. However , it is preferable to
join the Jumu "ah Prayer if there is a Masjid establishing it on the way; but he cannot then combine
"Asr with it and should wait until the time of "Asr starts to perform it. If it is afternoon and one has
not yet started the travel, he must perform Jumu "ah Prayer before traveling.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 7; Page No. 49)

Jumu ah Prayer

Fatwa no. 13858

Q: We are a group consisting of forty-two families, each has some men. We have been
living in the same region for one third or half of the year, for the purposes of farming. Is
it obligatory upon us to offer the JurmTah (Friday) Prayer during our stay in this region?
You should bear in mind that we do not live in one area as a village; rather, we live in
dispersed camps, where we can see each other at times when plants and herbs grow
less. Can the report that the Prophet (peace be upon him) offered the JunfTah Prayer
under a tree on his way of Hijrah (the Prophet's migration to Madinah) lend support to
this? We are confused, so guide us with a Fatwa (legal opinion issued by a qualified
Muslim scholar) in this regard. May Allah reward you with the best!

A: If the reality is as you mentioned, you do not have to offer the Jurn "ah Prayer, for you fall under
the ruling of nomadic Bedouins, rather than the people of villages and territories. As for the report
you mentioned that the Prophet (peace be upon him) offered the Jurn "ah Prayer on his way to Hijrah
under a tree, this is utterly baseless.

May Allah grant us all success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 50)

Fatwa no. 16481

Q: There is a group of employees working in the field of oil in the Arab Gulf, about 110
away from the mainland and they live in fixed posts made of iron in the form of three-
floor houses, that contain rooms, kitchens, laundries and a Masjid (mosque) that
accommodates about twenty-five people. They move by helicopters or boats. There are
similar posts that lie nearby. Their work demands their stay in the site for fourteen days
uninterrupted. They spend two Fridays; they work from 5:00 a.m. to 5:00 p.m. on the
first Friday and from 5:00 p.m. to 5:00 a.m. on the second. They are confused whether
they should offer the Jumu ah (Friday) Prayer or not. Kindly, give them a Fatwa (legal
opinion issued by a qualified Muslim scholar) in this regard. May Allah reward you with
the best!

A: Permanent settling in houses built with the materials customarily used in building is a condition for
the Jum "ah Prayer to be obligatory and valid. The case in the question does not meet this condition,
so it is not permissible for them to offer the Jum "ah Prayer and they have to offer the Zhuhr (Noon)
Prayer instead. And Allah knows best.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 51)

The first question of Fatwa no. 17971

Q 1: Our Masjid (mosque) at the student hostel is located far away from the university.
Are we allowed to offer the Jumu ah (Friday) Prayer at one of the university chambers,
given the fact that it is almost difficult to offer it at the Masjid of the student hostel?

A: You must offer the Jurn "ah Prayer at Al-Masjid Al-Jami" (the large rnosque where Jurnu'ah
[Friday] Prayers are held) if it is located near to you. You are not allowed to hold Jurn "ah Prayer at
the university. This is based on the Ayah (Qur'anic verse) in which Allah (Exalted be He) states: ip

you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday
(Jurnu'ah prayer), come to the remembrance of Allah [Jurnu'ah religious talk (Khuthah) and Salat
(prayer)] If you cannot offer it at Al-Masjid Al-Jarni ", then you may offer it as Zhuhr (Noon) Prayer

at the university. This is because you are not permanent residents in that area. Rather, JuirTah
Prayer is rendered obligatory on you when there are permanent residents present (at nearby places)
who hold Jum "ah Prayer (in which case you should pray with them).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18791

Q: We live in a desert that includes nine valleys, each is about an hour and a half to
three hours away from the other.

(Part No. 7; Page No. 52)

Farming, cattle, and even we depend on rainwater. When the rainfalls, the water
collects in tanks dug in the ground. Each is five meters long, two meters wide, and four
meters deep. Each of these valleys has about five tanks which provide drinking water
only for us and our cattle. We do not use this water for Wudu 1 (ablution); we rather
perform Tayammum (dry ablution with clean earth), unless a person needs to perform
Ghusl (full ritual bath) following major Hadath (ritual impurity that necessitates full bath).
When these tanks run out of water, we move to other neighboring valleys. Everyone in
the valley does the same. When all the valleys run out of water, we move to neighboring
regions where there is river water. It takes about three days on foot and seven hours
by jeep to travel to the neighboring regions; however, the jeeps are not available all the
time. Besides, in our valleys there are water tanks, a few new houses and Masjids
(mosques) built of palm trunks.

My question is: Is it obligatory upon us to offer the Jumu^ah (Friday) Prayer in our case?
We did not use to offer it, considering ourselves Bedouins. A short time ago, some of us
traveled and came back telling us that it is obligatory upon us to offer the Jum* ah
Prayer. They started doing so and continued to offer it along with some people each
Friday

(Part No. 7; Page No. 53)

in one of these valleys. When these valleys run out of water, people do not offer the
Jum *ah Prayer until the rain falls again. Should we offer JurrTah in our case? My second
question is: Should we perform Wudu 1 using these tanks or can we perform Tayammum
to save the tank water? Guide us, may Allah benefit you! Please consider this matter
bearing in mind that there is no resident Imam (the one who leads congregational
Prayer). Wa alaykum as-salam warahmatullah wabarakatuh (May Allah's Peace, Mercy,
and Blessings be upon you )

A: First, if the case is as you mentioned and you are not settled in a certain place; rather, you move
seeking after rain water, you should not offer the Jum "ah Prayer and should offer the Zhuhr (Noon)
Prayer instead.

Second, it is not permissible to perform Tayammum when there is water present and the ability to
use it. The Salah (Prayer) of whoever performs Tayammum while water is available is invalid, unless
water is barely enough for drinking and cooking; in such case, there is nothing wrong with
performing Tayammum.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 54)

The first question of Fatwa no. 19604

Q 1: I am a military officer whose work requires moving from one place to another. I
moved with eight persons to an island where there is a Masjid (mosque) without a
regular Imam (the one who leads congregational Prayer); is it obligatory upon us to offer
the Jumu^ah (Friday) Prayer, bearing in mind that the island is far away from our country
and we stay there for about a month?

A: Most scholars hold the view - which is the most preponderant - that the traveler who has the
intention to stay in a place for more than four days is not to take advantage of the Rukhsahs
(concessions) of travel. Accordingly, your stay for a month in another country does not waive the
obligation to attend the Jum "ah Prayer with the other residents, since the obligation on you to
perform it is dependent on the presence of permanent residents who hold Jum "ah Prayer, but you
should not hold it independently from them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20006

Q: Is it permissible to offer the JumiTah (Friday) Prayer at one of the rest areas, along
the suburbs of Riyadh around Al-Janadriyah or Al-Yasmin Quarter, north of Riyadh, if
there is a large congregation who gather for a certain occasion? Please bear in mind that
these rest areas are about four or five kilometers away from the Masjids (mosques).
May Allah safeguard you.

(Part No. 7; Page No. 55)

As-salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and
Blessings be upon you.)

A: All male Muslims should offer the Jurn "ah Prayer in congregation at the Mas jids, if they are
residents, i.e., non-travelling. They should not overlook the Jum "ah Prayer, and it is not permissible
to offer it at rest areas lying along the city suburbs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20548

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has read the letter submitted
to His Eminence, the Grand Mufty, by the Director of the Cooperative Office for Call and
Guidance serving minorities in Makkah Al-Mukarramah, no. 693, on Rajab 4, 1419 A.H. The
letter was referred to the Permanent Committee by the Secretariat General of the
Council of Senior Scholars, no. 4403, on Rajab 15/1419 A.H. It includes a request to
continue offering the Jumu'ah (Friday) Prayer at the Masjid (mosque) within the
headquarters of the Dalian Company, Bin Laden Company and Al Hanouf Group. The letter
of His Eminence reads as follows:

Your Eminence, Grand Mufty of the Kingdom of Saudi Arabia, and Chairman of the Council
of Senior Scholars, Shaykh Abdul- Aziz ibn Abdullah ibn Baz, may Allah protect you! As-
salamu alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings
be upon you!) To proceed:

I would like to inform Your Eminence that some companies and institutions in Makkah Al-
Mukarramah employ a large number of workers who do not speak Arabic and thus,
overlook attending the JurrTah Prayer, or go late to it on the pretext that they do not
understand Arabic. They need to be guided, so the Office was asked to send some Du~ah
(callers to Islam) to lead these workers in the JurrTah Prayer at the Masjid of the
company. One was sent and led a large number of them in Salah (Prayer) at the Masjid.
He delivered the Khutbah (sermon) first in Arabic, and then translated it into their
language. They benefited a lot, though many of them do not listen to the Khutbah and
attend the Salah only. Accordingly, we hope Your Eminence will guide us as to whether
we should continue sending Du'ah or not; bearing in mind that the companies that ask
that JunrTah Prayers be held within its Masjids are three: Dalian Company, Bin Laden
Company and Al Hanouf Group. Only the workers of these companies offer Salah in these
Masjids. The knowledgeable DiTah who lead Salah and are sent by the Office are
graduates of the Islamic University.

(Part No. 7; Page No. 56)

(Part No. 7; Page No. 57)

Kindly, guide us, may Allah guide your steps!

Having reviewed your question, the Committee issued a Fatwa (legal opinion issued by a qualified
Muslim scholar) that it is not permissible for these companies to hold Jum "ah Prayers for their
workers in the Masjids located within their headquarters, as it is not officially established to hold
Jum "ah Prayers in such Masjids, and there are no residents among the workers upon whom the
Jurnu "ah Prayer is obligatory. The workers in these companies should offer the Jum "ah Prayer at
nearby Masjids from where they hear the Adhan (call to Prayer). There is nothing wrong with
translating the Khutbah afterwards so they may benefit from it. If the headquarters of the companies
are far away from the Masjids where Jum "ah Prayers are held, so that they do not hear the Adhan

and there are no residents among the workers upon whom the Jumu "ah Prayer is obligatory; then
the Jum "ah Prayer is not obligatory upon the workers and they should offer Zhuhr (Noon) Prayer
instead - consisting of four Rak"ahs (units of Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20796

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed:

The Permanent Committee for Scholarly Research and Ifta" has read the letter sent to
His Eminence, the Grand Mufty, from the leader of the Specialized Training Center

(Part No. 7; Page No. 58)

in Makkah Al-Mukarramah. The letter was referred to the Permanent Committee for
Scholarly Research and Ifta" by the Secretariat General of the Council of Senior Scholars,
no. 7115, on Dhul-Hijjah 18/ 1419 A.H. His Eminence asked the question that reads as
follows:

In the Specialized Training Center of one of the general security sectors in Makkah Al-
Mukarramah, we have a Masjid Jami* (the large mosque where JurmTah [Friday] Prayers
are held) where the Jumu ah (Friday) Prayer and Khutbah (sermon) used to be attended
by many people and residents. However, after a large number of workers were
relocated, the Khutbah was discontinued, as the number of persons who attend the
Jum ^ ah Prayer varies from time to time; sometimes they are only ten persons and other
times there are less than this. You should take into consideration that some courses
that last for three or six months are held at the center for individuals numbering about
forty from other sectors. During the Hajj, the personnel of the center reach about one
hundred, in addition to assistants numbering about three hundred from other regions.
After the end of Hajj, the center returns to normal for the rest of the year. Also, there
is a number of Masjids surrounding our Masjid, each is about one kilometer away from
our Masjid.

We hope Your Eminence will give us a Fatwa (legal opinion issued by a qualified Muslim
scholar) concerning the ruling on offering

(Part No. 7; Page No. 59)

the JurrTah Prayer and Khutbah in this Masjid, so that we may be enlightened.

Having studied the question, the Committee answered that it is not obligatory upon you to offer the
JurrTah Prayer, and it will not be valid if you perform it independently (from the permanent
residents). This is because you are not residents in the place where the courses are held. You have
to offer the JurrTah Prayer with other permanent residents in the nearby places where the Jum "ah
Prayer is held, for it becomes binding upon you depending on other permanent residents, based upon
the general evidence reported in this respect. If there is no nearby Masjid where the Jum "ah Prayer
is held, you must offer the Zhuhr (Noon) Prayer instead.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

The first question of Fatwa no. 20866

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has read the Fatwa request
submitted to His Eminence, the Grand Mufty, from the questioner, Head of Islamic Affairs
Department for Border Guard at the north-borders. The question is referred to the
Committee by Secretariat General of the Council of Senior Scholars, with registration no.
469, dated

(Part No. 7; Page No. 60)

18 Muharram, 1420 A.H. After examination, the Committee answered the posed
questions; following is the (first) question and its answer:

Q 1: At the north borders we have more than forty border-centers. However, there are
no available Masjids (mosque) constructed independent of the buildings of these
centers. Therefore, congregational Salahs (Prayers) are offered in one of the rooms
used as a Musalla (place for Prayer), or in the hall in which a rug is placed. The Five
Obligatory Daily Salahs are offered there. Based on this, controversies have arisen
regarding the permissibility of holding JurmTah (Friday) Prayers in these centers. Some,
based on views of scholars, maintained that holding Jumu ah Prayers inside these
centers is impermissible. So what is the ruling on holding Jumu ah Prayer at these
centers? Are there certain criteria and conditions for this? Please note that the majority
of workers there do not stay for a long time; they are transferred from one center to
another. Please reply promptly to this urgent question, for its importance, so as not to
allow ignorant people to address such issues.

A: It is not permissible for the employees at these centers to hold Jumu "ah Prayers independently
(from the permanent residents), because they are not considered residents. One of the conditions for
holding Jumu "ah Prayers is permanent residence. Those in question should offer Jumu "ah Prayer in
any of the available Masjids at the nearby villages where Jumu "ah Prayers are held. However, if
there are no Masjids in neighboring villages in which Jumu "ah Prayers are held by the inhabitants of
the village, they should offer Zhuhr (Noon) Prayer instead.

(Part No. 7; Page No. 61)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16569

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed:

The Permanent Committee for Scholarly Research and Ifta 1 has read the question
submitted to His Eminence, the Grand Mufty, from the educational manager in the region
of Makkah Al-Mukarramah and the Head of Public Service Camps, no. 52/S, on Dhul-Hijjah
3, 1414 A.H.. The manager asked the following question:

We hope Your Eminence will give us a Fatwa (legal opinion issued by a qualified Muslim
scholar) regarding this issue: The Saudi Arabian Scouts Association holds each year,
during the period from Dhul-Hijjah 1 to Dhul-Hijjah 3 scout camps in Mina and x Arafat
throughout the days of Hajj. The participants in these camps organize programs and
activities in service of the pilgrims in Al-Masha ir (Sacred sites where the rites of Hajj
are performed: Mina, ^Arafah and Muzdalifah). It is difficult to transport them all to the
Masjids (mosques) where the JurmTah (Friday) Prayers are held, in addition to many
other factors that prevent this.

(Part No. 7; Page No. 62)

Our question to Your Eminence is: Is it permissible for the student participants to offer
the Jumu ah Prayer inside their camps in Mina and x Arafat, bearing in mind that most of
them are from outside Makkah Al-Mukarramah and are from different towns in the
Kingdom?

Having studied the question, the Committee answered that it is not obligatory upon them to offer the
Jurn "ah Prayer, and it will not be valid if they perform it separately. This is because they are not
residents in the place where the Jumu "ah Prayer is offered. They are to offer complete Zhuhr (Noon)
Prayer without shortening it, unless they are in the state of Hajj but they should not combine the
Salahs. This ruling applies unless there is a nearby Masjid in which the Jumu "ah Prayer is being
established and they can perform it there. In this case, they are obligated to offer the Jumu "ah
Prayer like other permanent residents, based upon the general meaning of the evidence reported in
this regard.

May Allah grant you success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21551

Q: We would like to ask your Excellency a question that occupies our minds. We are a
group of clerks working in one of the branches of Sabek factory in the Second Industrial
District on Al-Kharj Road, about 50 km from Riyadh. Our work requires that we remain on
duty on-site for the entire day, and so we observe the Five Obligatory Daily Prayers in
the factory's control room behind monitors, alarm systems and a phone in an area
measuring approximately 6m x 3m. We have held the Jumu ah (Friday) Prayer twice
before

(Part No. 7; Page No. 63)

in this facility. Our numbers in the Salah does not exceed ten persons. It is noted that
there is no Masjid (mosque) nearby us and nor residential buildings. Since we cannot
leave the factory due to necessary and overwhelming work commitments, is it
permissible to hold Jumu*ah (Friday) Prayer in this place? As we may miss praying
Jumu'ah once or twice every month, do the Jumu ah Prayers we have previously offered
suffice? Please provide us with the correct view, may Allah reward you.

A: If the case is as mentioned in the question, the Jurnu"ah Prayer is neither applicable to nor
obligatory upon you. This is because one of the conditions for its validity is that you be permanent
residents, which you are not. You are only bound to constantly remain in your work place. Based on
this, you must repeat the Jumu "ah Prayers you have previously observed and make them up as
Zhuhr (Noon) Prayers.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21398

Q: What is the ruling on holding JumiTah (Friday) Prayer in an unpopulated village?
Bedouins from the desert attend the village mosque only for Jum'ah Prayers. What is the
ruling on holding JurrTah Prayers in another unpopulated village

(Part No. 7; Page No. 64)

where only three workers live?

Q: If the case is as mentioned in the question, it is impermissible to hold Jurnu "ah Prayer in a
unpopulated village wherein no one permanently resides. The Jurnu "ah Prayer is not obligatory upon
nomadic Bedouins who must pray the Zhuhr (Noon) Prayer in its stead; that is, they are to offer four
Rak"ahs (units of Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 21358

Q: We are a group of individuals from the Borders Guard whose work involves operating
machinery in the Empty Quarter, repairing roads. We are always on the move, going from
one place to another subject to work demands. We have offered the Jumu ah (Friday)
Prayer several times during our work, and would like to know whether Jum'ah is
obligatory on us in our circumstance? Moreover, what should we do about the Jumu 'ah
Prayers we have previously offered? Are we to repeat them as Zhuhr (IMoon) Prayers?
May Allah reward you well, bless your work and benefit Islam and Muslims through you!

A: In the above mentioned case, the Jumu "ah Prayer is invalid because among the conditions of its
obligation on Muslims is residence. As you are not settled in the place, the Jumu "ah Prayer is not
obligatory upon you nor is it valid except if there is a nearby town in which it is established and you
observe it with the congregation. In this case

(Part No. 7; Page No. 65)

it suffices you to offer Zhuhr Prayer. This is because you will then be following the rules applied to
the congregation in the town in this regardt. Based on your question you must pray Zhuhr Prayer for
every Jumu "ah Prayer which you have observed in the manner mentioned in your question.

May Allah grant you success and peace blessings be upon our Prophet Muhammad and his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17527

Q 1: Once an Imam (the one who leads congregational Prayer) mounted (the pulpit) to
deliver a Khutbah (sermon) in one of the Masjids (mosques) of Fayfa and after he said
the Salam (Islamic greeting of peace) the Mu'adhin (caller to Prayer) announced the
Adhan (call to Prayer). Then, the Mu'adhin went out to perform Wudu" (ablution). Is this
permissible? What is the ruling on him going out after the second Adhan? I should
mention that he was not in the Masjid before the Prayer but he came, proclaimed the
Adhan and then left to perform Wudu 1 . What is the ruling on that?

A 1: The best is that a Mu'adhin should purify himself in his house before going to the Masjid.
However, if the Mu'adhin leaves the rnosque to perform Wudu 1 after announcing the Adhan, this does
not spoil his Adhan or Prayer.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 66)

The second question of Fatwa no. 17880

Q 2: The Number of Adhans (call to Prayer) in Jumu^ah (Friday) Prayer: According to the
Maliki Madh-hab (school of jurisprudence), the Adhan is performed three times after the
entrance of the Imam (the one who leads congregational Prayer). According to the
Hanbali Madh-hab, this is a Bid^ah (heresy in religion), and the JunuTah Prayer of
anyone who does so is null and void. They based their opinion on the fact that the
Prophet (peace and blessings of Allah be upon him) gave direction to make the Adhan
just once. Thereupon the Hanbalis in our society parted away and pray in separate
Masjids (mosques) to keep themselves away from such Bid ah. The first and second
cases have become the main reasons that caused the separation of the Masjids of the
two Madh-habs, to the extent that when a Maliki died, Hanbalis did not utter Istighfar
(seeking forgiveness from Allah) for him because, in their opinion, he died as a Kafir
(disbeliever).

A: The basic rule for Jurnu"ah Prayer is to proclaim the Adhan only once, after the entrance of the
Imam, as was the case during the lifetime of the Prophet Muhammad (peace and blessings of Allah
be upon him). Making the Adhan more than once is not permissible and that is proved by the Hadith
of the Prophet (peace and blessings of Allah be upon him): Anyone who brings in an act which is not

in accordance with this matter of ours (Islam), his act will be rejected. Thus, whoever does so is a

sinner but his Jumu"ah Prayer is not rendered Batil (null and void). All parties must reach an
understanding in matters of religious knowldege by resorting to wisdom and good admonition without
violence, rigidity or enmity. May Allah set right the affairs of all people! As for making the first
preliminary Adhan in the Jumu "ah Prayer, it was a Sunnah (a commendable act) of the rightly-guided
caliphs. It was first introduced during reign of "Uthiman ibn "Affan (may Allah be pleased with him)
and all the Sahabah (Companions of the Prophet Muhammad) unanimously agreed with that act,
among them was "Aly (may Allah be pleased with him). Moreover, the Prophet Muhammad (peace
and blessings of Allah be upon him) said: You must follow my Sunnah and the way of the rightly-
guided caliphs. Hold on to it and stick fast to it. Avoid novelties, for every novelty is a Bid "ah, and
every Bid "ah is an error.)

(Part No. 7; Page No. 67)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17332

Q 1: Does the JumiTah (Friday) Prayer have a specific time other than the the time of
Zhuhr (Noon) Prayer?

A 1: The time of offering the Jurnu"ah Salah is the same time as that of Zhuhr (Noon) Salah,
according to the most authentic of the two opinions of scholars. It begins at noon and ends at the
approach ment of the time of the "Asr (Afternoon) Salah. This was authentically reported from the
Prophet (peace and blessings of Allah be upon him) who would offer the Jum "ah Salah at the time of
the Zhuhr Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-"/

\z\z ibn "Abdullah ibn Baz

Fatwa no. 19940

Q: We are a group of Muslims here in France. We have a Masjid (mosque) where we offer
all the Salahs (prayers) except the JurmTah (Friday) Prayer because of the time. In
winter, we have no problem in observing the Jurnu 'ah Prayer; the Zhuhr (Noon) Salah is
due at one o'clock pm when we are at home. However, from the beginning of March, the
French government

(Part No. 7; Page No. 68)

set the clock forward an hour and they call this "summer time". The Zhuhr then is at two
o'clock in the afternoon when we are at work; hence, we cannot offer the Jumu'ah
Salah. Is it permissible for us to offer the Jumu^ah Salah one hour before its due time in
Summer; i.e. at one o'clock in the afternoon like in winter? If it is impermissible, then
what is the solution to this? Also, is the Jurnu ah Salah valid with a congregation of only
four men?

A: First: It is obligatory for you to offer the Jurnu "ah Salah in the afternoon. If your work conditions
allow you to offer it at the beginning of its time, then this is good, otherwise, you may offer it in the
middle or at the end of its time. Nonetheless, delaying it beyond its specified time is impermissible,
as Allah (Exalted be He) says: Verily, As-Salat (the prayer) is enjoined on the believers affixed

hours.) In addition to other supporting evidence.

Second: According to the authentic opinion held by Muslim scholars, the Jurnu "ah Salah can validly
be offered by a minimum congregation of three people or greater, for there is no proof to stipulate a
specific number beyond the three. Hence, if you are four men, you may offer the Jurnu "ah Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 69)

The first question of Fatwa no. 18845

Q 1: I go to the Masjid (mosque) early on Friday. However, I carry out some tasks in the
courtyard and the store belonging to the Mosque, and I do not assume my place (in the
row) except after three or four hours. Does the following Hadith apply to me or not:

Whoever goes in the first hour (i.e. goes early for the prayer), it is as if he has sacrificed a carnel

(in Allah's cause).) ?

A 1: Your reward depends on the time you spend in the Masjid waiting for the Salah as the Hadith
states: <The Muslim is in the state of offering Salah as long as he is waiting for Salah and the angels

keep on asking for Allah's Forgiveness for him.} .

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14151

Q: Is the Ghusl (full ritual bath) for JurmTah (Friday Prayer) obligatory or Mustahab
(desirable) that could be replaced by Wudu 1 (ablution) because it presents a hardship in
winter when the weather is too cold? Please advise and may Allah protect us all for He is
All-Hearer and Responsive!

A: Friday is the best day of the week when the Muslims gather to offer the Jurnu "ah Salah and listen
to the Khutbah (sermon). Hence, it is Mustahab for those attending the Jurnu "ah to perform Ghusl to
be clean and eliminate any foul odors from their bodies and apply perfume. If one only performs
Wudu',

(Part No. 7; Page No. 70)

this is sufficient as it was authentically reported from the Prophet (peace be upon him) that he said:
<If any one of you performs Wudu' on Friday, that will be all right; and if any of you performs Ghusl,

this will be better.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15836

Q: A man had intercourse with his wife on Thursday night after the Maghrib (sunset) or
the x Isha" (night) Prayer; i.e. in the first half of the night. Then, he performed Ghusl
(ceremonial bath) with a combined intention of purifying himself from Janabah (major
ceremonial impurity related to seminal discharge) and of making Ghusl of JurmTah (Friday
Prayer). Is this valid as a Ghusl for JurmTah, knowing that his intention was made to
perform Ghusl for Jumu ah and from Janabah, and that it was before midnight?

A: The Ghusl that you made before the break of dawn does not fulfil the Ghusl for Jurnu "ah because
it should be made after the break of dawn, which marks the beginning of a new day. It should be
known that the Ghusl for Jumu "ah is

(Part No. 7; Page No. 71)

a stressed Sunnah

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

The seventh question of Fatwa no. 20308

Q 7: We offer four Rak x ahs (units of Prayer) for the JurmTah (Friday) Prayer as we do in
the Five Obligatory Daily Prayers.

A 7: Offering four Rak "ahs for the Jurnu "ah contradicts the Sunnah (acts, sayings or approvals of
the Prophet), the acts of the Rightly-Guided Caliphs and the Ijrna " (consensus of scholars). There are
Hadiths Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of
narration, whose agreement upon a lie is impossible) reported from the Prophet (peace be upon
him) indicating that he used to offer two Rak "ahs for the Jumu "ah Prayer preceded by two Khutbahs
(sermons). More than one scholar reported the Ijma " that the Jumu "ah Prayer is two Rak "ahs
preceded by two Khutbahs. Scholars of every Madh-hab (School of Jurisprudence) clarified that the
Jumu "ah Prayer and Salat-ul- "Eid (the Festival Prayer) may be performed behind the upright and the
Fasiq (someone flagrantly violating Islamic law) Imam (the one who leads congregational Prayer).
Being infallible is not a prerequisite for being the Imam in these Salahs (Prayers) for none is infallible
but the Messenger of Allah (peace be upon him) and other prophets before him. During the lifetime
of the Prophet (peace be upon him), the Jumu "ah Prayer was offered in one of the villages of "Abdul
Qays in Bahrain that was called Jawatha. Moreover, it was offered in towns and villages during the
era of the Rightly-Guided Caliphs, like l Aly (may Allah be pleased with him) and in the era of Ah huh
Bayt (members of the Prophet's extended Muslim family) after him like Al-Hasan, Al-Husayn, "Aly ibn
Al-Husayn, Muhammad

(Part No. 7; Page No. 72)

ibn "Aly Al-Baqir, Ja"far ibn Muhammad Al-Sadiq and other Imams from Ahl-ul-Bayt renowned for
knowledge and virtue, may Allah be pleased with them all. None of them denied that the Jumu "ah is
two Rak "ahs preceded by two Khutbahs. Moreover, they did not state that the Imam should be
infallible and just for the Salah to be valid. They prayed behind the Muslim rulers in Makkah, Al-
Madinah, Al-Sham (the Levant) and Iraq where some of the Imams were just, whereas others were
not. It was not reported from any of them that he repeated the Salah they offered behind their
contemporary Muslim Imams, even if they were not known for being just and even if they were
known for their Fisq (flagrant violation of Islamic law), like Al-Hajjaj and his likes who lacked the
qualities of justice. It becomes clear that the truth which Allah sent with our Prophet Muhammad
(peace be upon him) and was followed and practiced by his Sahabah (Companions of the Prophet)
after him, including "Aly and his sons (may Allah be pleased with them all) is that the Jumu "ah is two
Rak "ahs preceded by two Khutbahs and that it should be offered in towns and villages. As for those
who live in the desert and women, they are not required to offer the Jumu "ah Prayer. Rather, they
should pray the Zhuhr (Noon) Prayer as four Rak "ahs unless they are on a journey. In this case, they
may offer Zhuhr Prayer as two Rak "ahs (the Salah of the traveler) or offer the Jumu "ah Prayer with
people in towns and villages. In addition, it is not obligatory for the traveler to offer Jumu "ah Prayer,
however, if he offers it with the residents, it would be sufficient for him and he would not have to
offer Zhuhr Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 73)

Fatwa no. 16892

Q: We live in a village most of whose dwellers earn their livelihood through farming and
raising cattle. They establish Jumu ah (Friday) and ^Eid (Festival) Prayers in the village
but some of them moved to another more populated one in which official services are
more available. This new village is five kilometers away from our village. Some other
villagers are still living in the same village, their number may sometimes be less than
forty to establish Jumu ah prayer, and in the two x Eid prayers, this number may be forty
or more or less depending on the attendance of those who live and work outside as they
come to celebrate ^Eid with their families.

Is it permissible for them to establish JJurmTah and the two "Eid Prayers? Are they valid
in such cases? Can you clarify the issue to us, may Allah reward you with the best!

A: Those who stay permanently in the mentioned village must establish Jumu "ah and two "Eid
Prayers even if their number is less than forty because there is no Sahih (authentic) Hadith regarding
the decisive number obligatory for establishing Jumu "ah Prayer.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muharnrnad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 74)

Fatwa no. 15865

Q: I am a Muslim living in a remote village which has only three other Muslim widows, is it
permissible for me to establish Jumu ah (Friday) Prayer with them in this village ? I hope
you will clarify this issue for me, may Allah reward you with the best!

A: It is irnerimissible to establish Jumu "ah Prayer unless there is the minimum number of people by
whom congregational Salah (Paryer) is valid, which is two people in addition to the Imam (the one
who leads congregational Prayer) according to the most correct opinion maintained by scholars.
Jumu "ah Prayer cannot be established by women only. Nevertheless, if they pray with men, it will
count as Zhuhr (Noon) Prayer for them.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17795

Q 2: There is a Masjid (mosque) in our village, those in charge of it do not establish either
Fajr (Dawn) Prayer or x Isha" (Night) Prayer on the pretext that it is for security
purposes, though reality opposes their claims: everything is safe and as it should be. Is it
still valid to establish JurmTah (Friday) Prayer in this Masjid?

A 2: It is Wajib (obligatory) on you to offer congregational Salah in this Masjid as much as you
possibly can. As for Jurnu "ah Prayer, you have to pray Jurnu "ah with other Muslims in any other
Masjid which offers it.

(Part No. 7; Page No. 75)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Fatwa no. 18546

Q: The population of the city of Guarulhos located near the international airport of ( Sao
Paulo ) in ( Brazil ), is about (1,500,000). It has about 130 Muslim families. There is a
Masjid (mosque) near Al-Jabbanah Al-Islamiyah District which has room for 500 people.
We offer Jumu^ah (Friday) Prayer in this Masjid. During daily prayers there are about 55
people who perform their regular prayers there. During the two "Eids (festivals) the
number can reach about 200 people. Only about 600 meters away, there is a club where
some 15 to 20 people offer Jumu'ah Prayer. In which one of the two is it better to offer
Jumu ah Prayer? Al-Masjid Al-Jamr (the large mosque where Jumu ah [Friday] Prayers
are held) which was established twenty years ago and where Jumu ah is continuously
offered, or the club which was only built three years ago?

A: It is Wajib (obligatory) on you all to congregate for Jumu "ah Prayer in the Masjid and for the five
daily prayers whenever possible because the regular congregation of Muslims is desirable and
needed. Moreover, it would be better to increase the number of those who are regular in daily
prayers in one place. Division among Muslims is impermissible and prayers should be offered in
Masjids which are originally built for this purpose.

(Part No. 7; Page No. 76)

Allah (Glorified and Exalted be He) says: In houses (mosques) which Allah has ordered to be raised

(to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhan, Iqainah, Salat
(prayers) , invocations, recitation of the Qur J an etc.]. Therein glorify Him (Allah) in the mornings and
in the afternoons or the evenings. Men whom neither trade nor sale (business) diverts from the

Remembrance of Allah (with heart and tongue), nor from performing As-Salat (Iqamat-as-Salat), nor
from giving the Zakat. And : The Mosques of Allah shall be maintained only by those who believe in

Allah and the Last Day, perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allah. )

He (Glorified and Exalted be He) also says: (O you who believe (Muslims)! When the call is

proclaimed for the Salat (prayer) on Friday (Jumu'ah prayer), come to the remembrance of Allah
[Jumu'ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing).
That is better for you if you did but know! The Prophet (peace and blessings be upon him) said :

Whoever hears the Adhan (call to Prayer) and does not come to it (i.e. Salah), then there is no

Salah for him except with an excuse. Related by Ibn Majah, Al-Daraqutny, Ibn Hibban and Al-Hakim.

Someone asked Ibn Abbas (may Allah be pleased with him) about the excuse, he replied: (fear or
illness), there are many Hadiths in this regard. You have to congregate and unite in harmony and
beware of disunity and difference.

May Allah grant us success!

May Allah's Peace and Blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 77)

Fatwa no. 21575

Q: We are employees in a company and we have a Musalla (place for Prayer) which is
about six meters wide and seven meters long. We divide ourselves into two groups to
perform congregational Salah (Prayer) because of the circumstances of our work, since
it is impossible to leave all the sensitive machines at the same time. Some of us go and
perform Salah while the other group stays working. When it is Friday, we do the same in
offering Jumu 'ah (Friday) Prayer; dividing ourselves into two groups, some offer Salah
while others work, when they finish Jumu 'ah Prayer, the working group go and have
their turn for Jumu 'ah too.

Is our deed valid or not? We hopefully wish Your Eminence will clarify the issue for us,
may Allah reward you with the best!

A: There is no blame in your division into two groups for offering your regular daily Salah in your
workplace because it is the nature of your work system. But it is invalid to offer Jumu "ah Prayer at
your work place because it is Wajib (obligatory) on you to offer it at the nearest Mas j id (mosque).
However j due to the circumstances of your work which necessitate some of you staying beside the
machines, some of you can go and perform Jumu "ah Prayer while some stay at the factory until they
finish Jumu "ah Prayer in the Masjid with other Muslims. When they come back those who stayed at
the factory can go and offer four Rak "ahs (units of Prayer) of Zhuhr (noon) Prayer.

(Part No. 7; Page No. 78)

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

—

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18240

Q: We only have two Masjids Jamr (the large mosque where Jumu*ah [Friday] Prayers
are held). The number of worshippers who come for Salah (Prayer) increases notably in
Ramadan. Some Muslims rented a hall in one district of the city for Muslims to offer
Tarawih (special supererogatory night Prayer in Ramadan) during Ramadan. Is Jumu'ah
(Friday) Prayer in this temporarily rented hall valid if they did so, especially during this
month; that is to say; offering only four Jumu^ahs during Ramadan?

A: If the reality is as you have mentioned that the number of the worshippers increases in Ramadan
to the degree that the two Masjids do not have room for any other praying people, there will be no
blame in renting a hall which could help in the congregation of those worshippers. Muslims should
always pay great attention to congregational Salah at the Masjid, not to do this only during Ramadan,
because congregational Salah in the Masjid is Wajib (obligatory) on men. It has been authentically
been proven from the Prophet (peace be upon him) that he said: Whoever hears the Adhan (call to

Prayer) and does not come to it (i.e. Salah), then there is no Salah for him except with an excuse.)

(Part No. 7; Page No. 79)

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18469

Q: We ask about the validity of JunuTah (Friday) Prayer instead of Zhuhr (Noon) Prayer
for only one month in a rented hall taking into consideration that there are two Masjids
Jami x (the large mosque where Jumu ah [Friday] Prayers are held), but they do not
have room for all the worshippers in Ramadan?

A: If the reality is as you mentioned that the number of the worshippers increases in Ramadan to the
degree that the two Masjids do not have room for any other praying people, there will be no blame in
renting a hall which could have room for the rest of the worshippers, you could also offer Jumu "ah
Prayer and its Khutbah (sermon) in this rented hall, if there are more than one Jumu "ah
congregations in only one town at times of need, there will be nothing wrong with that.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 21892
Q:

1- Is it permissible for us to offer Jumu ah (Friday) Prayer and Salat-ul- x Eid (the Festival
Prayer) without

(Part No. 7; Page No. 80)

seeking the permission of relevant authorities? If we did that out of omission to refer to
competent authorities, what is the ruling on that?

2- Is it permissible for us to offer Jumu ah Prayer and Salat-ul-^Eid at multiple locations
on the pretext of long distances, bearing in mind that we have an abundance of means of
transportation, thank Allah? Are we sinful?

3- Do we deserve a reward for doing so, i.e., offering Jumu^ah Prayer and Salat-ul- x Eid
at multiple locations, out of tribalism? Please, bear in mind that many people are ignorant
in this respect.

4- Although we belong to one country, we suffer from the problem that citizens of the
villages constituting our country are tribalists. Actually, each group prefers to offer
Salah (Prayer) in their respective village's Masjid (mosque) and do not bother to leave
the village for Al-Masjid Al-Jamr (the large mosque where Jumu ah [Friday] Prayers are
held), which is only one kilometer away from them.

We hope that Your Eminence, helped by Allah, will give us a conclusive Fatwa (legal
opinion issued by a qualified Muslim scholar), may Allah bless your knowledge!

A: It is Wajib (obligatory) that you all offer Jumu "ah Prayer and Salat-ul- "Eid at one place. However ,
if you need more Mas j ids and Musallas (places for Prayer) for "Eid, you may refer to the relevant
branch of Waqf (endowment) and Masjid authority so that they may consider it in conformity with the
applicable system.

(Part No. 7; Page No. 81)

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18310

Q: Please, give me a Fatwa (legal opinion issued by a qualified Muslim scholar) on the
following question submitted by the Islamic Community in New Castle, United Kingdom.
They ask whether it is permissible to offer Jumu ah (Friday) Prayer in two groups
consecutively as their number is beyond the capacity of the Salah (Prayer) place.
Actually, the university that granted them the place restricted their number to 250,
while they are now more than 400.

A: It is impermissible to establish Jumu "ah Prayer two or more times in one place. Actually, doing so
has no basis in the Qur'an, the Sunnah (whatever is reported from the Prophet) , or the practice of
the Salaf (righteous predecessors), or great scholars. However, it is permissible, when needed, to
establish Jumu "ah Prayer at another Masjid (mosque) in the country.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13877

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
(Part No. 7; Page No. 82)
To proceed:

The Permanent Committee for Scholarly Research and Ifta" has examined the Fatwa
request submitted to His Eminence the Chairman by the Religious Affairs delegate
through the Da x wah (calling to Islam) Center in Al-Bahah. The request was referred to
the Committee by the Secretariat General of the Council of Senior Scholars, no. 1796 on
27/4/1411 A.H. Following is a statement of the question:

On visiting the police department of Al-Bahah while traveling for preaching and guidance
purposes, I was asked the following question:

Nowadays, we charge soldiers to continually patrol cities, villages and commercial shops
in order to safeguard properties and maintain order against the abuse of those
perverted. However, soldiers ask how they can offer Jumu'ah (Friday) Prayer in such a
case. Is it waived in such a case and may they offer it as Zhuhr (Noon) Prayer after
people leave Masjids (mosques)?

Kindly, submit the question to the Chairman in order to give us the necessary Fatwa
(legal opinion issued by a qualified Muslim scholar) which we will, in turn, convey to our
soldiers. May Allah grant you success! As-salamu alaykum warahmatullah wabarakatuh
(May Allah's Peace, Mercy, and Blessings be upon you!)

Having examined the Fatwa request the Committee gave the answer that they should offer Jurnu "ah
Prayer in the nearest Masjid after the last Adhan (call to Prayer) that marks the entrance of the
Khatib (preacher), is proclaimed. If there is danger that might negatively affect the task

(Part No. 7; Page No. 83)

they are entrusted with, i.e. maintaining order, there will be nothing wrong with not offering the
Jurnu "ah Prayer. Instead, they may offer Zhuhr Prayer instead of Jurnu "ah Prayer. Actually, this is
meant to keep public interest and to ward off public danger.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14241

Q 2: On Friday, I went to the Masjid (mosque) having performed Wudu" (ablution),
dressed well and applied perfume. The Masjid is located in a village where there are no
loudspeakers. On my way, I sat for about ten minutes at a grocer's. Thereafter, I went
to the Masjid and found that people had finished Salah (Prayer) and left. Am I sinful for
doing this?

A: Whoever fails to catch the Jurnu "ah (Friday) Prayer out of no negligence and not being
accustomed to doing so, as one who arrives at the Masjid to find that people have finished Salah, we
hope that Allah will pardon hirn. Moreover, one who does so and then repents, Allah, the Oft-
Forgiving the Most Merciful, will forgive hirn as He forgives all who turn to Hirn in repentance. As a
rule, one who does not catch the second Rak "ah (unit of Prayer) of Jurnu "ah Prayer is considered to
have missed Jurnu "ah and should offer it as Zhuhr (Noon) Prayer, i.e. four Rak"ahs when its time
becomes due.

(Part No. 7; Page No. 84)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20722

Q 1: While traveling I caught up with a resident Imam (the one who leads congregational
Prayer) in the last Tashahhud (testification recited in the sitting position in the last unit
of Prayer) of Jumu ah (Friday) Prayer. Upon his saying Taslim (salutation of peace ending
the Prayer), I performed two Rak^ahs (units of Prayer) to complete my Salah (Prayer).
Is what I did correct?

A 1: Whoever joins an Imam in just Tashahhud of Jumu "ah Prayer is considered to have missed
performing Jumu "ah Prayer, since the least with which one can join Jumu "ah Prayer is one Rak"ah
(with the Imam). Thus, you should make up for the Salah as four Rak "ahs as an ordinary Zhuhr
(Noon) Prayer.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneYSl I 1 residency
of Scholarly Research and lfta r

The second question of Fatwa no. 15260

Q 2: On Friday, the leadership allows soldiers to head to the Masjid (mosque) only after
the Salah (Prayer) has begun to be established. With the possibility of their presence
near the Masjid to listen to the Khutbah (sermon), yet they are assigned to secure
wireless connection and are required to move to the sites of the crimes upon receiving
any communication

(Part No. 7; Page No. 85)

to deal with, if any. This may coincide with the time of Jumu ah (Friday) Prayer, which
means that they miss performing it in congregation. What is the ruling on this regard?

A: It is permissible to adopt such a measure, if this is entailed by necessity.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-Razzaq "Afify

"Abdul- "Aziz

ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15614

Q: Is it obligatory on me to perform Jumu^ah (Friday) Prayer, knowing that I use a
wheelchair and that I can go to the Masjid only with the help of someone pushing the
wheelchair?

A: If there is anyone who can help you to go to perform Jurnu "ah Prayer, it is preferable that you
should attend it provided your presence causes no harm for the praying people. If you cannot attend
it at the Masjid, you can perform it as ordinary Zhuhr (Noon) Prayer, i.e., four Rak"ahs (units of
Prayer).

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19338

Q: My dear Shaykh, I am a believing young man. I perform Salah (Prayer) regularly.
(Part No. 7; Page No. 86)

Yet once I did not perform two consecutive Jumu ah (Friday) Prayers. We all know that
it is obligatory on every male Muslim to perform Jumu ah Prayer in the Masjid (mosque).
Yet I abandoned it unintentionally and there was no compelling reason that prevented
me from performing it. Later, I read in some books that whoever abandons Jumu^ah
Prayer for two consecutive weeks goes out of the fold of Islam, i.e., becomes Kafir (non-
Muslim). Since I trust neither in these books nor in the Madh-hab (School of
Jurisprudence) of their authoring scholars, I refer to Your Eminence in order that my
heart may be at ease. Thus what is the ruling on this?

A: Anyone on whom Jurnu'ah Prayer is obligatory, but abandons it deliberately without an excuse,
commits a grave major sin and disobeys Allah and His Messenger. Thus it is obligatory on him to
hasten to turn to Allah in sincere repentance of this bad deed and not to commit this again. It is
reported in the Sahih (authentic) Hadiths that there is severe punishment waiting for anyone who
abandons Jumu "ah Prayer without a Shar"y (Islamically lawful) excuse. The Prophet also strongly
warned against abandoning it. Of these Hadiths is what was narrated on the authority of Ibn Mas "ud
(may Allah be pleased with him) that the Prophet (peace be upon him) said to some people who
used to neglect performing Jumu "ah Prayer: I was going to order a man to lead the people in

prayer, and then burn down, on men who do not attend the Jumu "ah Prayer, their houses. (Related

by Imam Muslim in his Sahih [Authentic Hadith Book] and Imam Ahmad in his Musnad) It was
narrated on the authority of Abu Hurayrah and Ibn "Umar (may Allah be pleased with them both) that
they heard the Prophet (peace be upon him) saying on his Minbar (pulpit): Let some people desist

from neglecting Jumu "ah Prayers, or else Allah will seal their hearts and they will be among the
negligent.) (Related by Imam Muslim in

(Part No. 7; Page No. 87)

his Sahih [Authentic Hadith Book] section 6, page 152) See Sahih Muslim with the Commentary of Al-
Nawawy. The same Hadith was also related by Imams Ahmad and Al-Nasa'y on the authority of Ibn
"Umar and Ibn "Abbas (may Allah be pleased with them) It was related on the authority of Abu Al-
Ja "d Al-Darnry, who was a Companion of the Prophet, that Allah's Messenger (peace be upon him)
said : Anyone who neglects three Jumu "ahs, Allah will place a seal on his heart. (Related by the

Five Compilers of Hadith [Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa'y and Ibn Majah])

A similar Hadith was also related by Imam Ahmad in his Musnad and by Ibn Majah in his Sunan on
the authority of Jabir (may Allah be pleased with him) with this wording: Anyone who neglects

Jumu "ah Prayer three times without necessity will have a seal placed upon his heart. This Hadith

was also related by Al-Nasa'y, Ibn Majah, Ibn Khuzaymah, Al-Hakim and Al-Daraqutny.

As for a person who abandons Jumu "ah Prayer deeming this permissible, he is to be disbelieving in
that which was sent down to Muhammad (peace be upon him), for his rejecting the Ayahs (Qur'anic

verses) and Hadiths that clearly state the obligation of Jurnu"ah Prayer. Some scholars have opined
that the person who abandons Jurnu "ah Prayer

(Part No. 7; Page No. 88)

or any of the other Five Obligatory Daily Prayers out of slackness and negligence is a Kafir (non-
Musi irn)j even if he does not deny its being obligatory. This is based on the purport of the saying of
the Prophet (peace be upon hirn): What makes one a disbeliever and a polytheist is abandoning

Salah.} (Related by Muslim in his Sahih [Authentic Had ith Book]). It was also narrated on the

authority of Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) said: {That

which differentiates us from the disbelievers and hypocrites is our performance of Salah. Anyone
who abandons it, becomes a disbeliever. (Related by Imam Ahmad and the four compilers of Al-

Sunan through authentic Isnad (chain of narrators) on the authority of Buraydah ibn Al-Husayb [may
Allah be pleased with him])

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17157

Q: What is the ruling on a person who did not perform JumiTah (Friday) Prayer? Please
substantiate this with evidence from the Noble Qur'an and the Sunnah (whatever is
reported from the Prophet)?

A: Performing Jumu "ah Prayer is an individual obligation on every Muslim who is male, sane, free
and a resident. Whoever abandons it out of negligence is liable to the threat of severe punishment.
The Prophet (peace be upon him) said: Let some people desist from neglecting Jumu "ah Prayers, or

else Allah will seal their hearts and they will be among the negligent. Thus, anyone who does this

must repent to Allah and perform Jumu "ah Prayer with Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 89)

The third question of Fatwa no. 18100

Q 3: I, as well as many Muslims in the country of emigration, could not perform Jumu ah
(Friday) Prayer at its due time because of our work that makes us miss performing both
Zhuhr (Noon) and x Asr (Afternoon) Prayers. What is the ruling on JurmTah Prayer?
What is the solution? Is it permissible for me to combine both Zhuhr and x Asr Prayers at
the time of either the earlier or the later one?

A: Performing Jumu "ah Prayer is obligatory on every Muslim who is male, Muka I laf (person meeting
the conditions to be held legally accountable for their actions), free, and either a resident or staying
in a place wherein Jumu "ah Prayer is established, for any length of time which means that he is not
permitted to shorten the Salah (prayer). It is not permissible for a Muslim to abandon it except for a
Shar "y (Islamically lawful) excuse that prevents one from performing it such as traveling or a
compelling reasons, such as an illness or suchlike. Thus, it is obligatory on you to exert your best
effort to perform this great obligation. It is permissible for you not to attend it only if there is a
reason that can stand for a Shar "y excuse. Allah (Glorified be He) says: And whosoever fears Allah

and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will

provide him from (sources) he never could imagine.) It is also obligatory on you to perform the Five

Obligatory Daily Prayers at their due times without delaying a Salah beyond its prescribed time except
when there is a Shar "y excuse that permits you to combine two Salahs together, such as traveling or
being ill,

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 90)

The first question of Fatwa no. 17054

Q 1: I work as a male nurse and receptionist in a hospital. On Fridays there remain just
me and a doctor on duty. Is it obligatory on me to attend Jumu ah (Friday) Prayer or
not? I should keep you informed that the accident and emergency department is open 24
hours a day.

A: If your work in the hospital requires your presence there during Jurnu "ah Prayer in anticipation of
receiving any emergency cases, there is no wrong in your remaining in the hospital. You are excused
for not performing Jumu "ah Prayer and are permitted to offer the regular Zhuhr (Noon) Prayer as
four Rak "ahs (units of Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 15924

Q 2: There is a man who works as a shepherd for someone in an area near the Masjids
(mosques). This employer prevents him from performing Jumu ah (Friday) Prayer,
claiming he is excused because he is guarding the sheep. What is the Islamic ruling on
this matter? Should he continue not attending JJum'ah Prayer, although not obeying him
implies the harm of the employee being deprived of his work?

A 2: Whoever is entrusted with a task that if left may result in some loss or theft, such as grazing
sheep and guarding funds; they are excused for not attending neither Jurnu "ah Prayer or
congregational Prayer. If he needs this job and cannot find other work, there is no harm on him to
continue in it. However, he should

(Part No. 7; Page No. 91)

perform Zhuhr (Noon) Prayer as usual, that is, four Rak "ahs (units of Prayer) at his workplace
instead of Jumu "ah Prayer.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20654

Q 2: What should I do regarding performing Jumu^ah (Friday) Prayer? Is it permissible for
me to perform Zhuhr (Noon) Prayer as four Rak^ahs (units of Prayer) instead of Jumu ah
Prayer, because if I leave work on Friday I will not be allowed to work for a week?

A 2: If the nearest Masjid (rnosque) to your work is too far for you to perform Jurnu "ah Prayer with
Muslims, it is permissible for you to perform the regular Zhuhr Prayer as four Rak "ahs at your
workplace. Allah states. So keep your duty to Allah and fear Him as much as you can>

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18405

Q: On behalf of me and my coworkers at Saudi Airlines in the Airport of Tahuk, I would
like to have a Fatwa (legal opinion issued a qualified Muslim scholar) regarding the
following:

(Part No. 7; Page No. 92)

Since the time of some flights conflicts with the due times of Salah (Prayer), including
Jumu ah (Friday) Prayer, this prevents us from performing the Salah in congregation for
an entire month; during which we perform it as a regular Zhuhr (Noon) Prayer. What is
the ruling on this?

A: It is permissible for you to perform Jumu "ah Prayer as a regular Zhuhr Prayer at your workplace
during the time of Zhuhr Prayer if you cannot perform Jumu "ah Prayer with Muslims.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 19773

Q 9: Is Jurnu ^ah (Friday) Prayer waived for watchmen, or should they perform it at their
workplaces, noting that the number of watchmen at each site is less than ten?

A 9: If one's work requires thern to remain on duty to maintain security, then they are exempted
from performing Jurnu "ah Prayer. It is sufficient for them to perform Zhuhr (Noon) Prayer instead. It
is not permissible to perform Jurnu "ah Prayer at one's workplace, as no such situation is reported
from the Prophet.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 93)

The first question of Fatwa no. 17618

Q 1: If the "Eid (the Festival) coincides with a Friday, how many Rak^ahs (units of Prayer)
should Jumu ah (Friday) Prayer be? How should we perform it?

A 1: If "Eid falls on a Friday, the obligation of attending Jumu "ah Prayer is waived from all those
who offer Salat-ul- "Eid (the Festival Prayer) except for the Irnarn (the one who leads congregational
Prayer) who is obliged to perform Jumu "ah Prayer leading Muslims who attend. Abu Hurayrah (may
Allah be pleased with him) narrated that Allah's Messenger (peace be upon him) stated: Two "Eids

have coincided on this day. Whoever does not wish to offer the Friday prayer, the "Eid prayer is
sufficient for them. But we shall offer the Friday prayer. (Narrated by Abu Dawud and Ibn Majah).

As for those who, according toth is Rukhsah (concession), do not attend Jumu "ah Prayer with the
Imam, they should perform Zhuhr (Noon) Prayer instead.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 19302

Q: Your Excellency, the Mufty of the Kingdom of Saudi Arabia. I have been appointed as
Khatib (preacher) of the Masjid (mosque) of Mutsamudu with two other Khatibs. We
alternate with one another every quarter of the year. I deliver my Khutbahs (sermons)
during the following months: Muharram, Jumada Al-Awwal, and Ramadan.

(Part No. 7; Page No. 94)

Starting my work in Muharram 1416 AH, I am the newest among my workmates, who
preceded me in this job by more than ten years. Ever since I ascended the Minbar
(pulpit), a few scholars have been picking on me. Perhaps this is due to their envy or lack
of knowledge. Given this circumstance, I feel I need the advice of virtuous scholars like
yourself. Those people accuse me of deviating from the Sunnah (whatever is reported
from the Messenger of Allah, peace be upon him) - Allah forbid. The reason behind this is
that when I lead them in Jumu'ah (Friday) Prayer, I do not consistently recite Surah
(Qur'anic chapter) Al-AMa and Surah Al-Ghashiyah. When I recite the Surah of Al-
JJumu x ah, I do not recite it in full; I recite only the last three Ayahs (Qur'anic verses) of
it. I do the same when I recite the Surah of Al-Munafiqun. Yet, they objected to this and
request me either to recite the two Surahs in full or refrain from reciting them in the
prayer. The same applies to both the Surahs of Al-A^la and Al-Ghashiyah. As for me, I
recite in the first Rak ah (unit of Prayer) the Ayahs that are more related to the subject
of the Khutbah, and then in the second Rak^ah I recite some Ayahs of either the Surah
of Al-Jumu ah, Al-Munafiqun, or Al-A^la. At other times I recite Ayahs other than those
mentioned above. Hence, I wish you could guide me to the correct view which I should
follow in this regard?

A: The Sunnah (action following the example of the Prophet Muhammad) is that the Imam (the one
who leads congregational Prayer) should recite in Jumu "ah Prayer after Surah Al-Fatihah, any of the
following combinations: Surah Al-Jumu "ah in the first Rak "ah and Surah Al-Munafiqun in the second
Rak "ah; or Surah Al-A "la in the first Rak "ah and Surah Al-Ghashiyah in the second one; Surah Al-
Jumu "ah in the first Rak "ah and Surah and Surah Al-Ghashiyah in the second one. This is based on
the practice of the Prophet Muhammad (peace and blessings of Allah be upon him) in his recitation
during Jumu "ah Prayer. It was related by Imam Muslim in his Sahih (Authentic collection of Hadith)
on the authority of Ibn Abu Rafi " who said: Marwan, upon setting out for Makkak (to perform hajj),

appointed Abu Hurayrah as his deputy in Madinah.
(Part No. 7; Page No. 95)

Abu Hurayrah led us in Jumu "ah Prayer and recited Surah al-Munafiqun after Surah Al-Jumu "ah in
the second Rak "ah, which begins with: When the hypocrites come to you (O Muhammad oDl jJL^-

yoJL^g <ulc) I then met Abu Hurayrah as he was about to leave the Masjid and said to him: You have

recited two Surahs which "Aly ibn Abu Talib used to recite during the prayer in Kufah. Upon this Abu
Hurayrah replied: I heard the Messenger of Allah (peace and blessings of Allah be upon him) reciting
these two Surahs in Jumu "ah Prayer. (Recorded in the book of Sahih Muslim with the commentary

of Al-Nawawy, section 6, page 166).

There is another narration by Irnarn Muslim also, section 6, page 167, on the authority of Al-Nu "man
ibn Bashir who said: The Prophet Muhammad (peace and blessings of Allah be upon him) used to

recite in the Two "Eid Prayers and in the Jumu "ah Prayer the following Surahs: Glorify the Name of

your Lord j the Most High, and Has there come to you the narration of the overwhelming (i.e. the

Day of Resurrection)?

There is also another narration recorded by Imam Muslim, on the authority of Damrah ibn Sa"id on
the authority of "Ubaydullah ibn "Abdullah who said: Al-Dahhak ibn Qays wrote to Al-Nu "man ibn

Bashir asking him what the Messenger of Allah (peace and blessings of Allah be upon him) recited on
Friday besides Surah Al-Jurnu "ah. He replied, "he recited: Has there come to you..." (Al-Ghashiyah)

(Recorded in the book of Sahih Muslim with the commentary of Al-Nawawy, section 6, page 167).
Accordingly, your recitation of three Ayahs of the Surahs mentioned in your question

(Part No. 7; Page No. 96)

without completing them does not conform to the Sunnah of the Prophet Muhammad (peace and
blessings of Allah be upon him) and the practice of the Sahabah (Companions of the Prophet
Muhammad), and the Salaf (righteous predecessors).

Hence, it is Mustahab (desirable) for you to follow the example of Allah's Messenger (peace and
blessings of Allah be upon him) and the recorded practice of his Sahabah (may Allah be pleased with
them) with regard to reciting the mentioned Surahs, i.e., you should recite each Surah in full.

You should accept the truth from those calling you to follow it. You should be a role model for those
you lead in Salah, particularly that you are the Khatib of the Masjid, hoping to receive the good
reward from Allah for reciting these Surahs in following the Sunnah of Allah's Messenger (peace and
blessings of Allah be upon him) and the practice of his Sahabah (may Allah be pleased with them).
You should also be patient regarding whatever may be said to you, believing that this cannot harm
you in any way as long as you fear Allah and follow His Book and the Sunnah of His Prophet
Muhammad (peace and blessings of Allah be upon him) and carry out your work sincerely.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18488

Q 1: What is the ruling on the Imam (the one who leads congregational Prayer) reciting
Qunut (supplication recited while standing after bowing in the last unit of Prayer) in
Jumu x ah (Friday) Prayer? Is reciting Qunut during Jumu ah Prayer permissible or Makruh
(reprehensible), whether in Ramadan or any other month? I have memorized the entire
Noble Qur'an as well as many Hadiths, and I find no evidence to either permit or prevent
reciting Qunut during Jumu ah Prayer.

(Part No. 7; Page No. 97)

A: What was authentically reported is that the Prophet (peace be upon him) recited Qunut during
Fajr (Dawn) Prayer upon rising from Ruku " (bowing) of the last Rak "ah (unit of Prayer). He invoked
Allah's wrath upon the Kafirs (disbelievers) and supplicated for those Muslims who were oppressed in
Makkah. This is the basis from which scholars inferred that it is permissible for an Imam to recite
Qunut in the Five Obligatory Daily Prayers when calamities occur. As for Jumu "ah Prayer it is not
reported, as far as we know, that the Prophet (peace be upon him) recited Qunut in it. Perhaps the
reason behind this is that the Khutbah (sermon) which includes supplicating to Allah for Muslims and
against Kafirs is sufficient. Thus, we should abide by the authentically reported Hadiths from him
(peace be upon him).

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 16843

Q 1: We are a group of Arab and Turkish Muslims who built a Masjid (mosque) in France.
The Arabs have an Imam (the one who leads congregational Prayer) and so do the
Turkish, thus the two Imams alternate performing Jumu ah (Friday) Prayer. Is it
permissible for us to perform Salah (Prayer) behind a non-Arab Imam with the presence
of an Arab one?

A: It is permissible to perform Salah behind any Irnarn who perfects his Salah by performing its
Rukns (integral Pillars) and obligations according to the prescribed manner. It makes no difference
whether he is an Arab or non-Arab. Allah (Exalted be He) states: 0 mankind! We have created you

from a male and a female, and made you into nations and tribes, that you may know one another.
Verily j the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the
Muttaqun (pious - see V.2:2). Verily, Allah is All-Knowing, All-Aware. >

(Part No. 7; Page No. 98)

The Prophet (peace be upon him) also stated: There is no superiority of an Arab over a non-Arab
except in terms of Taqwa (fear/wary of offending Allah).>

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 21675

Q 7: Is there a Sunnah Ratibah (supererogatory Prayer performed on a regular basis)
for Jumu ah (Friday) Prayer?

A: There is no Sunnah Qabliyyah (supererogatory Prayer performed before an obligatory Prayer) to
be performed on a regular basis before Jumu "ah Prayer. Rather, it is prescribed that those entering
the Mas j id (mosque) before the Khatib (preacher) should busy themselves with whatever brings one
nearer to Allah, i.e. to offer Nafilah (supererogatory) Prayers, recite the Noble Qur'an and Dhikr
(Remembrance of Allah), seek Allah's forgiveness, etc. After Jumu "ah Prayer, it is also Mustahab
(desirable) for worshippers either to offer two Rak "ahs (units of Prayer) at home, or four or six at
the Masjid, as mentioned in the Athars (narrations from the Companions).

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 7; Page No. 99)

The first question of Fatwa no. 18097

Q 1: After performing Jumu ah (Friday) Prayer, a worshipper discovered that he
discharged Wady (a thick white secretion discharged by some men after urination)
during the Prayer. Should he repeat it as Zhuhr (Noon) Prayer?

A: If a person discharges anything through either of the front or back passages (urethra and anus),
such as urine, wind, Madhy (thin white viscid fluid secreted due to sexual thoughts or desire), Wady
or stool while performing Salah (Prayer); it is obligatory to discontinue it, perform Istinja' (cleansing
the private parts with water after urination or defecation), Wudu' (ablution) and repeat the Salah. If
this occurs during Jumu "ah Prayer, one should repeat it as a fbur-Rak'ah Zhuhr Prayer. The Prophet
(peace be upon him) stated: When any of you breaks wind during the Salah, they should turn away,

perform Wudu 1 and repeat the Salah. He (peace be upon him) also stated: Allah does not accept

the Salah of any of you if they invalidate their Wudu' until they performs Wudu' (anew). If this is

based on doubt or Waswasah (insinuating thoughts from Satan), one should continue the Salah, seek
Allah's refuge from Satan, and should not leave. If after Taslim (salutation of peace ending the
Prayer) one notices that something was discharged during Salah, one should repeat both Wudu' and
Salah. When a person manages to catches up just one Rak"ah of Jumu "ah Prayer with the Imam
(the one who leads congregational Prayer), he should add to it another Rak "ah, and thus he is
regarded as having offered it, as stated in the authentically reported Hadith from the Prophet (peace
be upon him).

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18818

Q 1: We live in Kihasah which is under the communist Chinese rule. Some people say that
offering the Jumu ah (Friday) Prayer is not sufficient in such

(Part No. 7; Page No. 100)

a non-Muslim country, rather, the Zhuhr (Noon) Prayer should be offered as well out of
prudence after the Jumu^ah Prayer. Is that true or is it sufficient to offer the Jumu ah
Prayer in congregation?

A: The Jumu "ah Prayer is obligatory for the resident Musi ims, whether they live in a Muslim or a
non-Muslim countries. In this case, the Jumu "ah Prayer alone is sufficient and offering the Zhuhr
thereafter out of prudence is a Bid "ah (innovation in religion) and every Bid "ah is misguidance.
Hence, this should not be done.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 21206

Q 1: Some brothers of mine informed me that they witnessed, in the state of Kalimantan
in Indonesia, that in some Masjids (mosques) Muslims there did the following: After
performing the Jumu'ah (Friday) Prayer, they offered Zhuhr (Noon) Prayer in four
Rak x ahs (units of Prayer), despite the fact that they performed the Jumu ah Prayer in
two Rak^ahs. A: Some Muslims follow Jurnu "ah Prayer with Zhuhr Prayer in four Rak'ahs or in two,
as some ignorant people do, so as to complete the two Rak "ahs of the Jumu "ah Prayer as four; this
is but a Bid "ah (innovation in religion) that must be abandoned, as it is considered among the
innovated things in religion. The Prophet (peace be upon him) said: Beware of novelties, for every

novelty is a Bid "ah

(Part No. 7; Page No. 101)

and every Bid "ah is a Dalalah (deviation from what is right) and every Dalalah leads to Hell-fire. >

Muslims are demanded to cooperate and exchange sincere advice to eliminate this Bid "ah and any
other Bid "ahs, and call for abiding by the obligations and Sunan (traditions) of Sharfah (Islamic
law); this is how we may achieve benefit.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 13894

Q: Du'a 1 (supplication) is said to be answered at a certain period of time on Friday. Is it
the afternoon period, or has Allah kept that period hidden?

A: Du "a' is hopefully answered at any hour on Friday. However, Du"a' is most likely answered from
the time when the Khatib (preacher) ascends the Minbar (pulpit) to deliver the Khutbah (sermon)
until the Jum "ah (Friday) Prayer is over. Du"a' is also most likely answered right before sunset for
those who are busy preparing themselves to offer the Maghrib (Sunset) Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 13876

Q: I went to the Masjid (mosque) to offer the JurrTah (Friday) Prayer. I offered as many
Sunnah (supererogatory) Salahs as I could. Then I started to recite some of the Qur'an.
When I finished

(Part No. 7; Page No. 102)

the recitation, I thought of offering extra Sunnah Prayers. It was almost twenty minutes
before the Khatib (preacher) came in to deliver the Khutbah (sermon) when the man
sitting next to me grabbed my garment. I sat down to listen to what he had to say. He
said that he heard Shaykh Ibn Baz saying that it is not permissible to offer Sunnah
Prayers almost half an hour before the Khatib comes in to deliver the Khutbah. Is that
true? I also heard that the fire of Hell abates every Friday. Allah knows best.

A: It is not true that I have made such a statement. The correct view is that there is nothing wrong
in offering as many Sunnah Prayers as one may wish before the Khatib ascends the Minbar to deliver
the Khutbah. Authentic Hadiths have been narrated in this regard. Nothing has been reported from
the Prophet to the effect that offering Sunnah Prayers before noon on Friday is prohibited.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14001

Q: What is the ruling on someone who enters the Masjid (mosque) late and jams himself
among the people who are performing Salah (Prayer) in the first row so he can stand
right behind the Imam (the one who leads congregational Prayer) despite his late
entrance?

A: When a Muslim comes to perform the Jumu "ah (Friday) Prayer, he is not permitted to overstep
the people, as it is considered an offense to those who are performing Salah and it may either
distract them from

(Part No. 7; Page No. 103)

concentrating on the Khutbah (sermon) being given or disturb their Salah. It was reported in the
Musnad (Hadith compilation) of Imam Ahmad: A man came and he was stepping over the the

people while the Prophet (peace be upon him) was delivering the Khutbah. He said to him: "Sit down.
You have harmed the people and have come late." Also, it was mentioned in the Musnad and the

Sunan (Hadith compilations classified by jurisprudential themes) of Abu Dawud on the authority of
"Abdullah ibn " Amr (may Allah be pleased with them both) that the Prophet (peace be upon him)
said: There are three kinds of people who attend the Jumu "ah Prayer: A man who attends it to chat

with others, thus, his Salah is void; a man who attends it to perform Du"a' (supplication) and Allah
(Exalted be He) may or may not accept his Du "a 1 ; and a man comes to the Jumu "ah Prayer with
tranquility and attentiveness, he neither oversteps any Muslim, nor harms anyone, his Salah becomes
a Kaffarah (expiation) for him till the next Jumu "ah Prayer and three days more; for Allah (Exalted be
He) says : Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and

His Messenger p±-^><$ oJLc oJJl ^JL^?) shall have ten times the like thereof to his credit) >

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 104)

The first question of Fatwa no. 18501

Q 1: Sometimes I cannot recite Surah Al-Kahf on Friday, can I recite it on Saturday
morning?

A 1: Reciting Surah Al-Kahf on Friday is an act of Sunnah (action following the example of the
Prophet), based on a Hadith reported in this regard. If someone does not recite it on Friday, they
should not recite it on Saturday instead, as there is no evidence to that effect.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 18762

Q 9: Some people recite Surah Al-Kahf every Friday. They say to those who do not recite
it that they should recite it every Friday, because reciting it is a good act. According to
them, those who recite it are better than those who do not recite it even if they recite
the whole Qur'an. And if someone does not recite it, their reward decreases even if they
recite the whole Qur'an habitually.

A 9: Reciting Surah Al-Kahf on Friday is a Mustahab (desirable) act, based on Hadiths related in this
regard. The Prophet (peace be upon hirn) said: Whoever recites Surah Al-Kahf on Friday will have

light that shines for thern from that Friday until the next. (Related by Al-Nasa'y and Al-Hakirn in his

Sahih [authentic book of Hadith] through a good Isnad [chain of narrators]). With regard to what is
mentioned in the question that

(Part No. 7; Page No. 105)

reciting Surahs (Qur'anic chapters) other than Surah Al-Kahf on Friday is insufficient it is a baseless
opinion.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 106)

Friday Khutbah

Fatwa no. 14619

Q: Some brothers and I decided to offer our services in one of the Masjids (mosques)
where we intended to establish our Prophet's Sunnah (supererogatory act of worship
following the example of the Prophet). We were offering religious lessons and Friday
Khutbahs (sermons) till, one day, a brother came and said that he did not want to offer
the Friday Khutbah as he was fed up with the Fitnah (temptation) he saw in the streets
where Tabarruj (woman's public display of her adornment or charms) and lack of morality
are spread among people who are ignorant of the teachings of their religion. He
wondered how he could preach to people when he was facing such Fitnah. However, a
dear brother said that this should not interfere with preaching to people and that a
person will be greatly rewarded by Allah (Exalted be He) for doing so, if he did it for the
sole purpose of pleasing Allah (Exalted be He). Is what he said true? Moreover, the first
brother was strongly advocating that we should excuse him from delivering the Khutbah
to the extent that other brothers began to follow his example. Out of fear of having to
close the Masjid on Fridays, we sought the help of other brothers who had to come from
remote places.

A: Offering the Jurnu"ah (Friday) Prayer, preceded by the Khutbah, is an Islamic Faridah (obligatory
act) upon Muslims in every city and village. It is not to be waived by the injustice or sinful acts of
people. On the contrary, gathering together for Friday Khutbah and Salah is a good chance to mend
any breach of the Sharfah (Islamic law) that may emerge in society, where the Imam (the one who
leads congregational Prayer) has the chance to reform people, clarify the rulings of Islam, and
preach to and guide them; a thing that would benefit people both in the worldly life and in the
Hereafter.

(Part No. 7; Page No. 107)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17925

Q: We offer JumiTah (Friday) Prayer in our village. Once the Imam who delivers the
Khuthah (sermon) was absent, some people offered four Rak^ahs (units of Prayer) and
some offered two Rak^ahs behind someone who recited aloud in the Prayer. Please, give
us Fatwa (legal opinion issued by qualified Muslim scholar), may Allah reward you with
the best. We implore Allah to preserve you for Islam and the Muslims.

A: Among the conditions of the validity of Juimu "ah (Friday) Prayer is delivering two Khutbahs
(sermons) containing praise of Allah, the Two Shahadahs (Testimonies of Faith, i.e. testifying that La
ilaha ilia Allah [there is no god but Allah] and that Muhammad is His messenger), sending peace and
blessings on the Prophet (peace be upon him), recommending people to fear Allah and reciting some
of the Qur'an that matches the subject of the Khutbah. If there are not two Khutbahs in the way
mentioned above, the Jumu "ah Prayer is invalid and people should offer Zhuhr (Noon) Prayer, four
Rak "ahs (units of prayer), in place of it.

Accordingly, those who offered two Rak "ahs and did not precede them with two Khutbahs, their
Prayer was invalid and they should repeat it as a Zhuhr Prayer, offering four Rak "ahs.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 108)

The first question of Fatwa no. 17847

Q 1: Some Imams (those who lead congregational Prayer) who deliver Friday Khuthah
(sermon) come to the Masjid (mosque) and offer Tahiyyat-ul-Masjid (two-unit-Prayer to
greet the mosque) in one of the corners of the Masjid. Then, they start reciting the
Qur'an and when it is the time of the Khuthah, they ascend the Minbar (pulpit). Is this
act compatible with Shari ah (Islamic law)?

A 1: The Prophet (peace be upon him) used to enter the Masjid for the Jurnu "ah (Friday) Prayer
when its time was due and he would ascend the Minbar without offering Tahiyyat-ul-Masjid or other
Prayers. If an Imam enters the Masjid ahead of the Jurnu "ah Prayer time and waits, there is nothing
wrong with this. But he should perform Tahiyyat-ul-Masjid before sitting down. Ibn Al-Qayyim (may
Allah have mercy upon him) said in the context of the Prophet's manner in going out to people on
Friday to deliver the Khuthah and lead the Prayer: "He would await until people assemble. Then, he
would come out lonely to them without anyone with him shouting to people. He never wore a pallium,
a scarf or black clothing. When he entered the Masjid, he would greet people, and when he
ascended the Minbar he would turn to them with his face and salute them..." This is part of what Ibn
Al-Qayyim mentioned in his book Zad Al-Ma "ad, vol. 1, p. 429.

Thus, among the characteristics of Friday is that a Ma'mum (person being led by an Imam in Prayer)
should occupy himself with Prayer, Dhikr (remembrance of Allah) and reciting the Qur'an till the
Imam comes out. One of the opinions regarding the 'hour of answering supplication' (in Friday) is
that it starts when the Imam sits down on the Minbar until the Prayer is done.

(Part No. 7; Page No. 109)

This opinion is attributed to Al-Nawawy and other scholars according to an authentic Hadith narrated
by Abu Musa Al-Ash "ary (may Allah be pleased with him) in this concern.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

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ibn Baz

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The first and fourth question of Fatwa no. 20831

Ql: What should the Khatih (preacher) recite during his brief sitting between the two
Khutbahs (sermons)? What should the worshippers recite at that time?

A: It is only Mustahab (desirable) for the Khatib to sit between the two Khuthas. This has been
proven to be the regular practice of the Prophet Muharnrnad (peace and blessings of Allah be upon
hirn). By s itting J the Khatib divides the Khutbah into two separate parts and takes a short rest after
delivering the first part. Both the Khatib and the worshippers are recommended to busy themselves
with offering Du "a' (supplication). This is because Du"a' is more likely to be answered during the
period between the Khatib's ascending the pulpit and his leaving the Masjid (mosque). It may be that
a supplicant's Du "a' will be responded to during that time.

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Q 4: When the Imam (the one who leads in congregational Prayer) is delivering a sermon,
and he is ascending the Minbar (pulpit) and holding a cane in his hands, is this considered
a Fard (obligatory act), a Wajib (obligatory) [based on a speculative text, according to
the Hanafi School of jurisprudence], a Sunnah (supererogatory act following the example
of the Prophet), Mustahab (desirable) or just simply Mubah (permissible)?

A: The Sunnah is that a Khatib (preacher) offers his Khutbah (sermon) while standing on a Minbar ,
following the example of the Prophet Muhammad (peace and blessings of Allah be upon him).

(Part No. 7; Page No. 110)

He should stand at a conveniently average height so that the Ma'mums (persons being led by an
Imam in Prayer) are able to see and hear him well. It is permitted for the Khatib to hold a cane or
any thing that he may lean on while giving the Khutbah, if there is no Minbar, so it may help him to
achieve composure and restrain his involuntary movements. However, as long as there is a Minbar,
he is not allowed to use a cane or anything similar, as it has not been authentically reported that the
Prophet Muhammad (peace and blessings of Allah be upon him), after going to the Minbar to preach,
held a sword, a bow or a cane in his hand while standing on it. It is only allowed if the Khatib is old
and needs a cane to lean on.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 15618

Q: What was the regular practices and etiquettes of the Prophet Muhammad (peace and
blessings of Allah be upon him) upon delivering the Friday Khutbah (sermon)?

A: Upon his ascending the pulpit on Friday, the Prophet Muharnrnad (peace and blessings of Allah be
upon hirn) would turn towards the congregation and say: "Assalarnu alaykurn (peace be upon you)."
During his deliverance of the Khutbah, his eyes is overwhelmed with tears, his voice would rise, and
his fear for people is intensified as if he was warning thern of an arrny that was about to invade
thern. After praising Allah, he would say: "To proceed, the best of speech is the Word of Allah, and
the best of guidance is that of Muharnrnad (peace and blessings of Allah be upon him), and the most
evil of matters are innovations, and each innovation is a Bid "ah (heresy in Islam), and every Bid "ah is
Dalalah (deviation from what is right). " He used to start off his Khutbah with celebrating Allah's
praises. In most cases he would make extensive use of Ayahs (Qur'anic verses) from the

(Part No. 7; Page No. Ill)

Qur'an. Throughout his Khutbah, he would celebrate Allah's praises, offer thanks for His bounties,
ascribe Attributes of perfection to Him, explain the principles of Islam, and remind worshippers about
Jannah (Paradise), Hellflre and the Day of Judgment. He would also command Muslims to fear Allah,
Exalted be He, and would clarify and warn them of the things that incur His wrath and the things that
bring about His Pleasure. He (peace and blessings of Allah be upon him) used to keep his Khutbah
brief. It was authentically reported that the Prophet (peace and blessings of Allah be upon him)
stated: {Lengthening Salah and shortening the Khutbah (sermon) is the sign of a man's deep

understanding of Islam. So lengthen Salah and shorten the Khutbah. (Related by Imam Muslim in his

Sahih (authentic collection of Hadith). Whenever he observed a mistake committed by someone, he
would never mention the name of the sinner. He would only use such general expressions as "What
is the matter with some people who say such and such?" His Khutbah always suited the various
circumstances of the congregation. He would sometimes shorten his Khutabah to meet the
convenience of the people. His causal Khutbah used to be lengthier than his regular one. He would
sometimes address women separately, encouraging them to give Sadaqah (voluntary charity) and to
invoke Allah much for forgiveness.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

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(Part No. 7; Page No. 112)

Fatwa no. 20635

Q: Is it permissible for the Khatib (preacher) to deliver a Khutbah (sermon) about the
biography of one of the Sahabah (companions of the Prophet Muhammad) (may Allah be
pleased with them), the TabPun (Followers, the generation after the Companions of the
Prophet Muhammad) or any others who paid great service to Islam, focusing on the
great manners and virtues of the person?

A: The Friday Khutabah should not be restricted to recounting biographies. The Khatib should rather
command people to fear Allah, offer gentle preaching and clarify for the congregation all the things
they may need with regard to their Din (Islam). There is no harm to relate some events of the
biography of a righteous man as a means of encouraging people to take him as a role model.
However, the Khutbah should not be exclusively restricted to that purpose.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

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question eleven of Fatwa no. 17883

Q 11: Is it an act of Sunnah (commendable) for the Khatib (preacher) to offer
Du x a' (supplication) at the end of the second Khutbah (sermon) with the worshippers
responding by saying: "Ameen."?

A: It is permissible for the Khatib to offer Du "a' upon concluding the first and the second Khutbah for
the benefit of the worshippers, Muslims and their rulers. The worshippers may respond to the Du "a 1
by saying: Amen.

(Part No. 7; Page No. 113)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Zayd

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Ghudayyan

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Fatwa no. 15996

Q: Is it an act of Sunnah (commendable act) or Bid ^ ah (heresy in religion) if one raises
their hands for making DiTa 1 (supplication) while the Khatib (preacher) is delivering the
second Khutbah on Friday?

A: It is not permissible for a person to raise their hands while reciting the Du "a 1 , while the Friday
Khutbah (sermon) is in progression, or during the "Eid (feast) sermon. However, it is permissible to
raise one's hands while reciting the Du"a' or the Khutbah of Salat-ul-Istisqa' (Prayer for rain). The
Ma 'mum (person being led by an Imam in Prayer) is not permitted to raise their hands either during
Friday or the Two "Eid Khutbahs. Salat-ul-Istisqa' is an exception where the Imam is permitted to
raise his hands while delivering the Friday Khutbah or any other Khutbah. It was authentically
reported on the authority of Anas (may Allah be pleased with him): When the Prophet Muhammad

(peace and blessings of Allah be upon him) prayed for rain during the Friday Khutbah (sermon), he
raised his hands and the worshipper with him also raised their hands. (Recorded by Al-Bukhari in his

Sahih (authentic collection of Hadith).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Bakr Abu
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Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 19610

Q: It is related in Sahih (Authentic Collection of Hadith) Al-Bukhari, on the authority of
Anas ibn Malik (may Allah be pleased with him)

(Part No. 7; Page No. 114)

who said: A Bedouin came in while the Prophet Muhammad (peace and blessings of Allah be upon

him) was delivering the Friday Khutbah (sermon) and said, "0 Messenger of Allah! Our livelihood is
destroyed and the children are stricken with hunger. Supplicate Allah for us (for rain)." He (peace
and blessings of Allah be upon him) raised his hands and supplicated Allah. Clouds hugely gathered
in the sky that they became like mountains. And before he had descended from the Minbar (pulpit), I
saw rain trickling down his beard. Imam Muslim and Ahmad recorded on the authority of

Husayn who said: "I was sitting beside Umarah ibn Ruaybah (may Allah be pleased with him)
when Bishr ibn Marwan was delivering a Khutbah to us. When it was time to make Du 'a', he
started to raise his hands. x Imarah said: "May Allah be displeased with these two hands, for I have
never seen the Messenger of Allah (peace and blessings of Allah be upon him) going beyond pointing
his finger while making Du "a 1 . The first Hadith showed the Prophet Muhammad (peace and

blessings of Allah be upon him) raising his hands upon making Du x a". However, the
second Hadith showed the great Sahabi (Companion of the Prophet Muhammad),
x Imarah as disapproving of the conduct of Bishr ibn Marwan. How could you reconcile
between these seemingly contradicting Hadiths? Please advise us on this matter. May
Allah enlighten you and increase you and us in knowledge.

A: The basic rule is that the Khatib (preacher) raising his hands while on the Minbar (pulpit) is only
permitted when making Du "a'-ul-Istisqa' (Supplication for rain). Raising the hands on any other
occasion has no basis in Sharfah (Islamic law). This is because raising the hands during Du"a' is an
act of "Ibadah (worship) which should be based on T a wq if (a religious text and not personal
opinion). There exists no report to the effect that the Prophet Muhammad (peace and blessings of
Allah be upon him) is known to have raised his hands while delivering the Friday Khutbah (sermon).
The only exception is that when he was reported to have done this while making Du "a'-ul-Istisqa 1 .
That is why this Sahabi (Companion of the Prophet Muhammad) disapproved of Bishr ibn Marwan
raising his hands when making Du"a' upon delivering the Friday Khutbah. This is because the Du"a'
he was making was not meant to supplicate Allah (Exalted be He) for rain.

(Part No. 7; Page No. 115)

In this way there is no contradiction between the two Hadiths mentioned above.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

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The fourth question of Fatwa no. 15901

Q 4: Is it permissible to translate the Arabic Friday Khutbah (sermon) for non- Arabic
speaking Muslims?

A: It perrnissiblG to translate the Friday Khutbah for non-Arabic speakers for the sake of learning and
attaining benefit.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
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"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19282

Q 2: We have a mosque (in our neighborhood) but without an Imam (the one who leads
congregational Prayer) or reciter of the Qur'an. Is it permissible to listen to the Qur'an
and the Khutbah (sermon) from the radio and offer the (Jumu ah) Prayer after that?

A 2: Among the conditions of the validity of the Jurnu"ah (Friday) Prayer is to be preceded by two
Khutbahs. They should be delivered orally and it is insufficient to listen to therm from a cassette
player. As for the reciter , the Imam is enough if he recites the Qur'an properly in the Prayer.

(Part No. 7; Page No. 116)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21162

Praise be to Allah Alone. Peace and blessings be upon the Last Prophet, his family, and
Companions.

There are a lot of questions regarding the issue when x Eid-ul-Adha (the Festival of the
Sacrifice) or x Eid-ul-Fitr (the Festival of Breaking the Fast) coincides with a Friday, which
is the weekly festival. Is Jumu ah Prayer obligatory on those who offer Salat-ul- Eid (the
Festival Prayer) or is it enough to offer Salat-ul- x Eid and offer the Zhuhr (Noon) Prayer
instead of Jumu ^ ah Prayer? Should the Adhan (call to Prayer) be announced in mosques
for Zhuhr Prayer? The Permanent Committee for Scholarly Research and Ifta' issues the following
Fatwa (legal opinion issued by qualified Muslim scholar):

There are some Marfo " (a Hadith narrated from the Prophet with a connected or disconnected chain
of narration) and Mawquf (words or deeds narrated from a Companion of the Prophet that are not
attributed to the Prophet) Hadiths in this regard, including:

1- A Hadith narrated by Zayd ibn Arqam (may Allah be pleased with him) that Mu "awiyah ibn Abu

Sufyan (may Allah be pleased with him) asked him: "Did you witness with the Messenger of Allah
(peace be upon him) two "Eids (festival days) that happened to be on the same day?" Zayd said:
"Yes" Mu "awiyah asked: "What did he do?" Zayd said: "He offered the "Eid Prayer and gave a choice
in offering Jumu "ah Prayer and said: 'Who wills to perform (i.e. Jumu "ah Prayer) can perform it." 1

(Related by Ahmad, Abu Dawud, Al-Nasa'y, Ibn Majah, Al-Darimy and Al-Hakim in his book Al-
Mustadrak and ranked its Isnad [chain of narrators] as Sahih [authentic],

(Part No. 7; Page No. 117)

but it was not reported by Al-Bukhari and Muslim and it has a similar report on the condition of
Muslim). Al-Dhahaby agreed to that and Al-Nawawy said in his book Al-Majmu " : "Its Isnad is good."

2- The evidence of Zayd ibn Arqam's report is a Hadith narrated by Abu Hurayrah (may Allah be
pleased with him) that the Messenger of Allah (peace be upon him) said: Two "Eids have come on

this day (Friday). If anyone does not want to offer the Friday Prayer, the "Eid Prayer is sufficient for
him. But we shall offer the Friday Prayer. (Related by Al-Hakim as mentioned above and also related

by Abu Dawud, Ibn Majah, Ibn Al-Jarud, Al-Bayhaqy and others).

3- Ibn "Umar (may Allah be pleased with him and his father) said: Two "Eids came on the same

day at the time of the Prophet (peace be upon him), so he led people in Prayer, and then said: "He
who wishes to offer Friday Prayer, it is up to him, and he who wishes to only perform "Eid Prayer
and not attend the Friday Prayer, it is up to him." (Related by Ibn Majah and Al-Tabarany in his book

Al-Mu"jam Al-Kabir with the wording: Two "Eids coincided on the same day at the time of the

Messenger of Allah (peace be upon him); "Eid-ul-Fitr (the Festival of Breaking the Fast) and Jumu "ah
(Friday). The Messenger of Allah (peace be upon him) offered Salat-ul- "Eid (the Festival Prayer),
then he turned to face the people and said: "0 people you have achieved great good and a reward.
We will offer the Jumu "ah Prayer, so if anyone wants to offer it with us, let him do so, and if anyone
wants to go back home, let him do so.")

4- Ibn Abbas (may Allah be pleased with him and his father) said that the Messenger of Allah (peace

be upon him) said: (Two "Eids (festival days) have occurred together on this day of yours.

Whosoever desires, this ("Eid) will suffice for his Friday Prayer, but we are going to perform the
Friday Prayer.) (Related by Ibn Majah). Al-Busiry said: "Its Isnad is sound and its narrators are

trustworthy."

5- There is a Hadith Mursal (a Hadith with no Companion of the Prophet in the chain of narration)
related by Dhakwan ibn Salih who said: Two "Eids coincided at the same day (i.e. a festival came

on Friday, which is the weekly festival) at the time of
(Part No. 7; Page No. 118)

Allah's Messenger (peace be upon him), "Eid-ul-Fitr (the Festival of Breaking the Fast) and Jumu "ah
(Friday). He (peace be upon him) offered Salat-ul- "Eid (the Festival Prayer), then he rose and
delivered a Khutbah (sermon) to people: "You have achieved great good and a reward. We will offer
the Jumu "ah Prayer, so if anyone wants to remain (i.e. in his house), let him do so, and if anyone
wants to offer it, let him do so." (Related by Al-Bayhaqy in his book Al-Sunan Al-Kubra).

6- "Ata' ibn Abu Rabah narrated: Ibn Al-Zubayr led us in Prayer for "Eid (Festival day) on Friday in

the morning. Then, we went to offer Jumu "ah (Friday) Prayer but he did not come to us and we
offered it without him. Ibn "Abbas was in Al-Ta'if and when he came we mentioned that to him. He
said: "He achieved the Sunnah (action following the example of the Prophet)." (Related by Abu

Dawud and Ibn Khuzaymah with another wording and added in the last of the Hadith: Ibn Al-Zubayr
said: "I saw "Umar ibn Al-Khattab when two "Eids concur, he would do that."

7- In the Sahih (Authentic Hadith Book) of Al-Bukhari (may Allah have mercy upon him) and the
Muwatta' of Imam Malik (may Allah be merciful to him) it is reported on the authority of Abu "Ubayd,
the freed slave of Ibn Azhar who said: "I witnessed the "Eid with "Uthrnan ibn "Affan and it was on
Friday. He performed "Eid Prayer before the Khutbah (sermon) and said in the Khutbah: "0 people,
you had two festivals this day. So, whoever wants to wait for Jumu "ah (Friday) Prayer from the
remote places, let him do so and whoever wants to return home, I permit him."

8- It is reported on the authority of "Aly ibn Abu Talib (may Allah be pleased with him) who said,
when two festivals (i.e. a "Eid and Friday) happened to come together in one day: "Whoever wants
to offer the two Prayers, let him do so and whoever wants to

(Part No. 7; Page No. 119)

to sit, let him do so." Sufyan said: "He means to sit in his house." (Related by "Abdul-Razzaq in Al-
Musannaf and a similar report is related by Ibn Abu Shaybah).

According to these Marfu " Hadiths, Mawquf Athars (narrations from the Companions) and what was
maintained by the majority of scholars regarding the meaning of these reports, the Committee states
the following rulings:

1- Whosoever attends Salat-ul- "Eid (the Festival Prayer), it is allowable for him to overlook Jumu "ah
Prayer and offer Zhuhr Prayer instead of it, but it is better to offer the Jumu "ah Prayer with people.

2- If someone does not attend Salat-ul- "Eid, he is not allowed to have this Rukhsah (concession) and
it is obligatory on him to perform the Jumu "ah Prayer. Therefore, it is obligatory on him to go to the
mosque and offer Jumu "ah Prayer and if there isn't a sufficient number to perform Jumu "ah Prayer,
it should be offered as Zhuhr Prayer.

3- It is obligatory on the Imam (one who leads the congregational Prayer) of the mosque where the
Jumu "ah is offered to perform Jumu "ah Prayer on this day, so that whoever wants to witness it can
do so. In addition, if someone does not perform Salat-ul- "Eid and there is not a sufficient number
required for offering Jumu "ah Prayer, they may offer it as a Zhuhr Prayer.

4- Whoever attends the "Eid Prayer and observes the Rukhsah should offer it as Zhuhr when its time
is due.

5- It is not allowable in this time to announce Adhan (call to Prayer) except in the mosques where
the Jumu "ah Prayer is offered and therefore the Adhan for the Zhuhr Prayer is not prescribed on this
day.

(Part No. 7; Page No. 120)

6- The claim that whoever attends Salat-ul- "Eid will be not required to perform neither the Jumu "ah
Prayer nor the Zhuhr Prayer on this day, is a mistaken opinion. For this reason, scholars avoided it
and ruled that is a mistake, because it disagrees with the Sunnah and involves cancellation of an
obligatory act without evidence. Those who maintained this opinion might not have comprehended
what is mentioned in this issue from Hadiths and reports which permitted a person who attended
Salat-ul- "Eid not to attend the Jumu "ah Prayer and that it is obligatory on him to perform it as a
Zhuhr Prayer. And Allah knows best.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16353

Q 2: Some people hold their hands up and say Amen while the Imam (the one who leads
congregational Prayer) is delivering the Friday Khuthah (sermon) and supplicating. Is this
permissible?

A 2: Neither the Irnarn nor the Ma'rnurns (people being led by an Irnarn in Prayer) are allowed to
raise their hands during Du"a' (supplication) of Friday Khutbah, because this was not reported from
the Prophet (peace be upon hirn). An exception of that is that when the Irnarn supplicates for rain in
the Friday Khutbah. In this case, he should raise his hands, following the example of the Prophet
(peace be upon him), and the people should do the same.

(Part No. 7; Page No. 121)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19765

Q 3: What is the ruling on offering Du'a 1 (supplication) for someone who built a Masjid
(mosque) at his own expenses? Please note that the Imam (the one who leads
congregational Prayer) offers Du x a" for him during Jumu ah (Friday) Prayers by saying:
"O Allah! Forgive the sins of the person who built this Masjid !" May Allah grant you
success and benefit Islam and Muslims through you!

Q: Making Du "a' regularly for the person who built the Masjid is a Bid "ah (heresy in Islam) that has
no basis in Shari "ah (Islamic law). Neither the Sahabah (Companions of the Prophet Muhammad)
nor the Salaf (righteous predecessors) publicized the good deeds of others. Allah did not ask us to
worship Him in this ostentatious and excessive pride nor display good deeds. There is no harm if the
Khatib (preacher) exhorts the people to build Masjids and perform other pious acts and explains the
reward for this meritorious act for thern, and to encourage Muslims to offer Du "a' for others in their
absence for their good deeds.

May Allah grant you success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 122)
Fatwa no. 20430

Q: Is it permissible to become occupied with Istighfar (seeking forgiveness from Allah)
and Dhikr (Remembrance of Allah) at the expense of listening to the Khutbah (sermon)
of the JumLTah (Friday) Prayer?

A: Anyone who attends the Jurnu"ah Prayer must listen to the Khutbah and not become occupied
with other things such as Istighfar, Dhikr, etc., because it is not permissible to speak while the Imam
(the one who leads congregational Prayer) is delivering the Khutbah. A proof for this is the Hadith
narrated on authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah
(peace be upon him) stated: If, during the Jumu"ah Prayer, you ask your companion to be quiet

while the Imam is delivering the Khutbah, you have engaged in idle talk. (Related by Al-Bukhari,

Muslim and the other authors of the Sunan [Hadith compilations classified by jurisprudential themes])
It was related by Imam Ahmad, Al-Bayhaqy and others on the authority of Abu Al-Darda' (may Allah
be pleased with him) that he said: One day, the Prophet (peace be upon him) took his seat on the

Minbar (pulpit), addressed the people and recited an Ayah (Qur'anic verse). Ubayy ibn Ka"b was
sitting next to me, so I asked him: "O Ubayy! When was this Ayah revealed?" As he refused to
answer me, I repeated my question. He refused to speak to me until the Messenger of Allah (peace
be upon him) descended the Minbar. Then Ubayy said to me: "All you got from your Jurnu"ah was
speaking idle talk." When the Messenger of Allah (peace be upon him) left, I went to him and told
him what had happened. He said: "Ubayy spoke the truth. If you hear your Imam speaking, then
listen to him until he finishes." Allah (Exalted be He) states: So, when the Qur'an is recited, listen

(Part No. 7; Page No. 123)

Some of the Mufassirs (exegetes of the Qur'an) such as Mujahid and others mentioned that the Ayah
was revealed concerning the obligation of listening to the Khutbah, indicating that those who attend
Jumu "ah Prayer must listen to it attentively. However, if a person cannot hear the Khatib (preacher)
due to the distance between them or due to his low voice and so forth, then there is no harm if he
occupies himself with Dhikr, Istighfar and reciting the Qur'an provided that he does not distract those
around him; this is better than remaining silent. Likewise, there is no objection if one silently asks
Allah to enter Jannah (Paradise) or distance him from Hell-fire when the Khatib mentions them,
invokes Allah's Blessings and Peace upon the Prophet when he hears his name, or says: "La ilaha ilia
Allah (there is no deity but Allah)" when the Khatib asks the congregants to mention Allah since all of
the above are not considered idle talk if they are not audible.

May Allah grant you success May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 20596

Q: I would like to mention that the people of Al-Iskan mosque in Dammam
(Part No. 7; Page No. 124)

asked me to refer the following question to you. It is regarding their weekly suffering
from teenagers who mess around in the upper floor during Friday Khutbah (sermon) and
make a lot of noise and disturbance which deprives them from listening to and benefiting
from the Khutbah. A praying person would ask them to stop making noise and may
punish them, thus making him speak during the Khutbah. I hope you will give me an
answer, so that I can inform the worshipers of the mosque of the legal ruling.

A: There is no doubt that all the people are required to listen attentively to the Friday Khutbah.
Speaking during the Khutbah is prohibited except for someone who speaks to the Irnarn who delivers
the Khutbah or the one whom the Imam speaks to during the Khutbah. As for what is mentioned in
the question about some ignorant people who mess around during the Khutbah, the Imam should
criticize and forbid that and if they do not obey, they should be prevented from going up to this floor
to evade their harm.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17649

Q 2: The Prophet (peace be upon him) forbade touching stones while the Imam (the one
who leads the congregational Prayer) is delivering the Khutbah (sermon) on Friday. I
hope you will clarify for us the manner of touching stones? Does someone come under
the prohibition and its consequences

(Part No. 7; Page No. 125)

if they remove tiny stones that cling to their forehead and legs from the prayer rug,
after offering the supererogatory Prayer?

A 2: The prohibition of touching small stones while the Irnarn is delivering Friday Khutbah means to
avoid playing with dust and messing around and to listen attentively to the Khutbah, because playing
with stones distracts one's attention from listening to the Khutbah. Accordingly, the prohibition does
not include what is mentioned in the question, because it is not a trivial act.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15662

Q 1: What is the ruling on making Tasbih (glorification of Allah) on the fingers of the right
hand or using Misbahah (counting beads used when remembering Allah) while the Khatib
(preacher) is delivering the Friday Khutbah (sermon)?

A: It is obligatory to listen attentively to the Friday Khutbah. This is based on the Prophet's command
which prohibits talking or making excessive deliberate movements during the Khutbah. Accordingly, it
is not permissible to make Tasbih on the fingers of the hand or to use Misbahah. Using Misbahah is
allowed provided that a person does not think it more virtuous than counting on the fingers. It is
better to make Tasbih on the fingers, because this was the regular practice of the Prophet
Muhammad (peace and blessings of Allah be upon him) and the fingers will be called as witnesses
for or against a person on the Day of Judgment.

(Part No. 7; Page No. 126)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16143

Q: Should I implore Allah's Peace and Blessings upon the Prophet Muhammad (peace and
blessings of Allah be upon him) when the Khatib (preacher) mention the name of the
Prophet while delivering the Friday Khutbah (sermon)?

A: It is obligatory to listen to the Friday Khutbah attentively and avoid talking or making excessive
deliberate movements. This is based on the fact that the Prophet Muhammad (peace and blessings of
Allah be upon him) prohibited indulging in talk while the Khatib is delivering the Khutbah. When one
hears the Khatib mention the name of the Prophet Muhammad, then one may implore Allah's peace
and blessings upon him inaudibly. One is not allowed to raise their voice while uttering this. This is
because the imploration here is an act of Du "a' (supplication) and not just any words.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 15632

Ql: When the Imam (the one who leads congregational Prayer) delivers the JumiT ah
(Friday) Khuthah (sermon) and comes to mention the name of the Prophet (peace be
upon him) by reading, for instance, the Ayah (Qur'anic verse): Allah sends His Salat

(Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad joJLujg <lJ£ -pJJI ,_sJL^), and also His
angels (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to
bless) him (Muhammad joJL-03 oJLc oDl ,_sJL^), and (you should) greet (salute) him with the Islamic
way of greeting (salutation i.e. As-Salamu 'Alaikum ). the attendants say congregationally

and loudly: (May peace and blessings be upon him and his family!)
(Part No. 7; Page No. 127)

Is this a Bid^ah (innovation in religion) or is that a conduct narrated from the best of all
creature, Prophet Muhammad (peace be upon him) or from his Companions?

A: Sending peace and blessings upon the Prophet loudly while the Imam delivers the Khuthah is a
Bid "ah that has no basis in Islam. However, it is obligatory upon each one to send peace and
blessings upon the Prophet (peace be upon him) privately.

May Allah grant us success! Peace and blessings be upon our Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The sixth question of Fatwa no. 17879

Q 6: Is it permissible to invoke Allah's Blessings and Peace upon the Prophet (peace be
upon him) if the Khatib (preacher) happens to mention his name while delivering the
Friday Khutbah (sermon)?

A: It is obligatory upon the attendees of the Jurnu "ah (Friday) Prayer to remain silent once the Khatib
starts the Khutbah. Talking becomes prohibited in this case; for the Prophet (peace be upon him) is
reported to have said : If you ask your brother to remain silent while the Khatib is delivering the

Friday Khutbah, you have engaged in idle talk. (Agreed upon by Al-Bukhari and Muslim).

If, however, the Khatib makes Du"a' (supplication), the audience may say: "Amen". If he mentions
the name of the Prophet (peace be upon him), the audience may invoke Allah's Blessings and Peace
upon him in a low voice. In this way the apparent contradictions between various texts on this subject
may be reconciled. Another reason is that one is not prohibited from saying: "Amen", or invoking
Allah's Blessings and Peace upon the Prophet while listening to the Khutbah. Rather, it is an act of
"Ibadah (worship) which is related to the Khutbah.

(Part No. 7; Page No. 128)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al AI-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 16053

Q 8: I know that there is a Hadith implying that it is not permissible for a Muslim who
comes to a Masjid (mosque) to perform Jumu ah (Friday) Prayer to speak once the Imam
(the one who leads congregational Prayer) ascends the pulpit. In the Hadith I speak
about, the Prophet (peace be upon him) stated: Whoever distracts himself with pebbles

during the Khutbah (sermon), has engaged in idle talk and anyone who engages in idle talk, there is
no Jumu "ah forhim (i.e. will not get the reward of Jumu "ah Prayer). Observing this, there are

some people who use Miswak (tooth-cleansing stick) while the Imam is delivering the
Khutbah. Is using Miswak one of the prohibited things during the Friday Khutbah?

A: The congregants who attend the Jumu "ah Prayer should carefully listen to the Friday Khutbah.
They are forbidden from speaking and making any idle motions. As for Miswak, it is one of the
motions that are not permissible during the Friday Khutbah since this is not its specified time.

May Allah grant us success and peace and blessings be upon our Prophet and his family and
companions!

The Permanent Committee for Scholarly Research and Ifta".

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18978

Q: What is the ruling on returning Salam (Islamic greeting of peace) and blessing the
sneezer saying: "Varhamukum Allah (may Allah have mercy on you) during the Friday
Khutbah (sermon)?

(Part No. 7; Page No. 129)

A: It is not permissible to say: "Yarahrnukurn Allah" to the one who sneezes or to return Salarn to
one who greets you with Salarn while the Khutbah is in progression, according to the correct opinion
maintained by scholars. This is based on the Prophet's general prohibition of any talk during the
Khutbah. It is related in the Two Sahihs (authentic collections of Hadith, i.e. Al-Bukhari and Muslim)
on the authority of Sa "id ibn Al-Musayyib that Abu Hurayrah told him that the Messenger of Allah
(peace and blessings of Allah be upon him) said: If you (even) ask your companion to keep quiet on

Friday while the Imam is delivering the Khutbah, you have in fact indulged in idle talk. This is the

wording of Al-Bukhari, part 1, p. 224. The version as elated by Imam Ahmad in his 'Musnad (Hadith
compilation of) Imam Ahmad", part 2, p. 474 states: If a person says to his companion on Friday

while the Imam is delivering the Khutbah (sermon), "listen!", he has engaged in idle talk. You may

only shake hands with a person if they greet you with Salam or extend their hand to shake with you.
You may answer back their greeting of Salam only after the Khatib (preacher) has concluded the first
or the second Khutbah. You are also allowed to hold up your hand as a gesture of greeting them
back, like the case when a person greets another person who is performing Salah (Prayer). The
same ruling applies to the case when a person happens to sneeze. One may implore blessings on
him saying : "Yarharnukurn Allah," only after the Khatib has finished the first or the second Khutbah,
as has been stated earlier.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17131

Q 1: It was authentically reported that the Messenger of Allah (peace he upon him) said
what means: Anyone who says to his fellow Muslim, 'Be quiet! J on Friday while the Irnarn is

delivering the Khutbah (sermon) has indulged in vain talk and anyone who indulges in vain talk
(Part No. 7; Page No. 130)

shall not receive full reward for performing Jurn"ah (Friday) Prayer. It was also authentically

reported that he (peace be upon him) said what means: A miser is someone who, when I

am mentioned in their presence, does not invoke Allah's Blessings and Peace upon me. It is quite

well-known that the Khatib (preacher) may quote some Hadiths of the Messenger
(peace be upon him) and may require the audience to invoke Allah's Peace and Blessings
upon him. Is there anything wrong with that? Does the audience have to invoke Allah's
Peace and Blessings upon the Prophet in a loud or a low voice? Please enlighten us, may
Allah reward you!

A: Whenever the Khatib happens to mention the name of the Prophet (peace be upon him), you may
invoke Allah's Peace and Blessings upon him in a low voice. In this way, you will be applying the
rulings pertaining to the two Hadiths cited above. It becomes clear enough that the apparent
contradiction between these two Hadiths is of no account.

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneT9m residency
of Scholarly Research and lfta r

Q 2: It was authentically reported that the Prophet Muhammad (peace and blessings of
Allah be upon him) stated: Whoever fiddles with pebbles during the Khutbah (sermon), has

engaged in idle vain acts and whoever engages in vain acts, there is no Jurnu"ah for hirn (will not
earn the reward of Jurnu "ah, Friday Prayer). Or words said by the Prophet (peace and

blessings of Allah be upon him) to that effect. Remarkably, some people use Miswak
(tooth-cleansing stick) and twiddle with basil leaves during the Khutbah. Therefore, does
the ruling on using the Miswak and twiddling with basil come under that of fiddling with
pebbles?

A: Uusing the Miswak and the twiddling with basil while the Khatib is delivering the Khutbah is not
permissible as is fiddling with pebbles.

May Allah grant you success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 131)

The third question of Fatwa no. 16330

Q3: Once the Imam (the one who leads congregational Prayer) has ascended the pulpit
and has not yet started the Khutbah, is it permissible to supplicate Allah at this time or is
it obligatory to remain silent and wait for the Khutbah to start?

A3: It is obligatory to hearken and pay full attention during the Khutbah based on the directions of
the Prophet Muhammad (peace and blessings of Allah be upon him). Supplication is permissible while
the Imam is sitting on the pulpit as well as during one's Sujud (Prostration) and after the conclusion
of the last Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) before
Taslim (salutation of peace ending the Prayer). When the Prophet Muhammad was asked about
Sa "at Al-Ijabah (an hour when invocations are more likely to be answered by Allah) on Friday, he
(peace and blessings of Allah be upon him) replied: It is when the Khatib (preacher) sits on the

Minbar (pulpit) until the end of Salah. (Recorded by Imam Muslim in his Sahih (authentic collection

of Hadith) on the authority of Abu Musa Al-Ash"ary (may Allah be pleased with him).

May Allah grant us success and peace and blessings be upon our Prophet and his family and
companions!

The Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

"Afify

"Abdullah ibn Baz

Fatwa no. 19632

Q: In one of mosques in the city of Jeddah, the Imam (the one who leads congregational
Prayer) delegates another person to delivers the Friday Khutbah (sermon) in his stead
due to the former's absence on vacation. In every Friday Khutbah, this deputy-Imam
constantly reminds us saying:

(Part No. 7; Page No. 132)

"□ Muslims, I remind you that there should be no Du^a" (supplication) during the pause
between the two Khutbahs." I disagreed with him regarding this and asked him to bring a
proof from the Noble Qur'an, a Sahih (authentic) hadith, or a Snarl (Islamically lawful)
Fatwa (legal opinion issued by a qualified Muslim scholar) to validate his saying that
making Du'a 1 between the two parts of the Khutbah is prohibited. He just argued that
this is mentioned in some book, without naming it. What is the correct opinion on this
issue?

A: We know of no evidence prohibiting supplicating Allah during the interval between the two
Khutbahs on Friday. On the contrary, this time is the most likely for Du "a' to be answered by Allah.
Some scholars even argued that the hour during which Du"a' is most likely to be answered is that
which extends between the Khatib's (preacher) sitting on the Minbar (pulpit) and the end of the
prayer. This is based on what was related by Al-Bukhari and Muslim on the authority of Abu Hurayrah
(may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon

him) said : "There is a time on Friday in which no Muslim offers Salah (Prayer) and asks Allah for
anything (that is good), without his supplication is granted by Allah. And he (peace and blessings of
Allah be upon him) indicated the shortness of it with his hands." (Agreed upon by Al-Bukhari and

Muslim).

It is related also on the authority of Abu Musa (may Allah be pleased with him) that he heard the

Prophet Muhammad (peace and blessings of Allah be upon him) talking about the (special) hour
during Friday saying that it is between the time when the Khatib (preacher) sits on the Minbar (pulpit)
until the end of Salah. (Recorded by Imam Muslim and Abu Dawud).

(Part No. 7; Page No. 133)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the g eneYSl Vres id en cy
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The second question of Fatwa no. 20970

Q 2: Is it permissible to talk during the interval between the two Jumu^ah (Friday)
Khutbahs (sermons)?

A: If two persons talk during the interval between the two Khutbahs, they will not be sinful and doing
so does not affect the validity of their Jurnu"ah Prayer. This is based on the Hadith narrated by Abu
Hurayrah (may Allah be pleased with hirn) to the effect that the Prophet (peace be upon hirn) said:
{If you say to your companion, 'Be quiet!' on Friday while the Imam is delivering the Khutbah, you

have spoken laghw (idle talk). (Related by the Six Hadith Compilers [Al-Bukhari, Muslim, Abu

Dawud, Al-Tir rnidhy, Al-Nasa'y, and Ibn Majah] except for Ibn Majah) The way in which the Hadith
lends support is that it indicates the prohibition of talking while the Imam is delivering the Khutbah,
which implicitly indicates that talking is permissible in case the Imam is not delivering the Khutbah,
which includes the interval between the two Khutbahs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "i

Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16863

Q 2: While delivering the Friday Khutbah (sermon), the Wudu 1 (ablution) of the Khatib
(preacher) was invalidated. Should he discontinue the Khutbah and perform Wudu 1 , or
what should he do?

A: It is indicated by Sunnah (whatever is reported from the Prophet) that it is strongly recommended
that a Muslim should head to the Masjid (mosque) on Friday

(Part No. 7; Page No. 134)

after having performed Ghusl (foil ritual bath) and Wudu'. This is based on the Hadith narrated on the
authority of Samurah (may Allah be pleased with him) to the effect that the Messenger of Allah
(peace be upon him) said: {Anyone who performs Wudu 1 on Friday; it is good; and if any of you

performs Ghusl, it will be better. (Related by Ahmad and Ahl-ul-Sunan [authors of Hadith

compilations classified by jurisprudential themes]) It is also reported on the authority of Abu Sa "id al-
Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: Performing

Ghusl on Friday is an obligation on every adult. (Related by Al-Bukhari)

However, if the Imam's Wudu' is invalidated while delivering the Jumu "ah Khufoah, he should
continue delivering it and perform Wudu' thereafter for the Jumu "ah Prayer. Wudu' is not a condition
for the validity of the Khutbah, but a condition for the validity of any Salah (Prayer).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 135)

The third question of Fatwa no. 18192

Q 3: Some people including me sleep during the Khutbah (sermon) of the JuimT ah
(Friday) Prayer. What is your opinion, our eminent Shaykh? What is the ruling of Islam on
this regard?

A3: It is obligatory for a Muslim to listen to the Khutbah and stay away from distractions like talking
or sleeping. It was reported by Muslim in his Sahih (Authentic Hadith Book) on the authority of Abu
Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
Anyone who performs Ghusl (foil ritual bath) and then goes to offer the Jurnu "ah (Friday Prayer)

and performs the (supererogatory) prayer that has been ordained for him, listens until the Imam (the
one who leads congregational Prayer) concludes the Khutbah (sermon) and then offers the Prayer
along with him (the I main), he would be forgiven for what he did between then and the following
Friday, and even three days more. It was reported on the authority of Ibn "Abbas (may Allah be

pleased with him) that the Messenger of Allah (peace be upon him) said: Anyone who speaks during

the Jurnu "ah (Friday) Prayer while the Imam is delivering the Khutbah is like the donkey who is
carrying books, and for those who tell him to listen, there is no (reward for the) Jurnu "ah. Al-Hafizh

ibn Hajar said that this was related by Ahmad through a good Isnad (chain of narrators).

All this indicates the greatness of the Khutbah of the Jurnu "ah as it implies advice and admonition,
guidance, calling to goodness and reminding the Muslim of Allah (Exalted be He).

(Part No. 7; Page No. 136)

Hence, the Muslim must be careful about this and must not take it lightly because of the previously
mentioned grave warning involved here.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20094

Q 2: During the Friday Khutbah (sermon), one of the worshippers fainted in the Masjid
(mosque) and he was very sick, especially that he had had a heart attack before. Two of
the worshippers stood to help him and sit him down. He asked them to take him out of
the Masjid due to him being unable to stay and complete the Salah (prayer). When they
stood to help him and take him home or to the hospital, the Khatib (preacher) forbade
them and told them to leave him in the Masjid and if he died, he would thus die in the
Masjid. That man stayed lying on his back until Salah was over.

The question is: Was what the two mentioned men did to help that sick man during the
Khutbah not permissible? Are they considered from those who engage in idle activities
during Salah? We know that if a man says to someone "keep silent" during the Khutbah,
he will be considered as indulging in idle talk and will receive no reward for offering the
Jumu ah. Was what the Imam did, forbidding people from helping that sick man, right or
wrong?

(Part No. 7; Page No. 137)

What should he have done? If something like that happens during the Khutbah, what
should be done? Please advise us, may Allah reward you with the best!

A: What these two men did, trying to help that sick man, is what should be done. We do not believe
that what the Kahtib did is right. We ask Allah to forgive hirn.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 14770

Q 7: Is it permissible for me to offer IMafilah (supererogatory) Prayers during the
Jumu ah (Friday) Prayer while the Imam is delivering the Khutbah (sermon)?

A: If you enter the Masjid (mosque) on Friday while the Irnarn is delivering the Khutbah, you should
offer Tahiyyat-ul-Masjid (two-un it-Prayer to greet the rnosque) and sit to listen to the Khuthah. If you
were already in the Masjid before the Irnarn enters, it would be impermissible for you to stand during
the Khutbah to offer Nafilah because you are required to listen attentively to the Khutbah and to keep
away from any distraction.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 7; Page No. 138)

Fatwa no. 18993

Q: One of our scholars lives near the Masjid (mosque) and comes to the JurmTah (Friday
Prayer) only after the Imam (the one who leads congregational Prayer) ascends the
Minbar (pulpit). When I asked him about the reason, he said that he listens to the
Khutbah (sermon) of Al-Masjid Al-Haram (the Sacred Mosque in Makkah) on the radio,
which is better than going to the Masjid early. Is that true?

A: Hastening to the Jumu "ah Prayer is of great virtue and reward for it was authentically reported in
the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and other books of Hadith on
the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be
upon him) said: Anyone who makes Janabah Ghusl (foil ritual bath to cleanse of sexual discharge)

on Friday j and then goes (to the mosque), is like the one who offers a she-camel as a sacrifice, and
he who comes during the second hour would be like the one who offers a cow, and he who comes
during the third hour is like the one who offers a ram with horns, and he who comes during the
fourth hour is like the one who offers a hen, and he who comes during the fifth hour is like the one
who offers an egg. And when the Imam comes out, the angels are also present and listen to the
mention of Allah (the sermon). Hence, it is permissible for the Muslim to be keen on going early to

the Masjid on Friday as much as possible unless he has something more important to take care of
such as his family affairs and other worldly and religious affairs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 139)
Fatwa no. 18428

Q: I had the honor of being a member of the Board of Trustees of Bournemouth Islamic
Center which is located in south England. During my last visit to this Center two months
ago, the Imam (the one who leads congregational prayer) delivered an eloquent khutbah
(sermon) in Arabic, yet his translation of the Khutbah was very bad because of his bad
English. Out of Allah's Grace, brother Tariq Palmer an Englishman who embraced Islam
during his stay in Jeddah for eleven years and now works in Bournemouth, his birthplace,
volunteered to give a translation of the Khutbah with his fluent English. However, the
Imam asked him to give his translation after finishing Salah on the pretext that it is not
permissible to have two Khutbah for Jumu ah (Friday) Prayer. Needless to say,
worshippers who have their business and engagements cannot wait after finishing
Jumu ah Prayer, and consequently they leave the Masjid without gaining any benefit
from the translation which provides the content of Khutbah.

So I wish Your Eminence will write to me with what should be legally done in this regard,
so that we can ask the Imam to act according to your Fatwa.

A: There is nothing wrong in translating the Khutbah into a language understandable by the
attendance or many of them, provided that itcornes after the Khutbah is delivered in Arabic and
before Salah.

(Part No. 7; Page No. 140)

May Allah grant us success! May peace be upon our Prophet Muharnrnad and his family and
companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20575

Q: In our Islamic Center located in a European country, we perform the JurmTah (Friday)
and the congregational Salahs (Prayers) in the Masjid (mosque). About one hundred of
the IMon-Arab Muslims regularly visit the Masjid. They constitute about one-fifth of the
worshippers and the rest are Arabs. Since our Khatibs (preachers) do not have any
command of the foreign language of our country and their accent is too poor, we agreed
for general benefit to assign a translator to give a simultaneous interpretation to the
Khutbah (sermon). This interpretation is lively transmitted to the non-Arab worshippers
via wireless transmitters. Do you see this act as permissible, and brings a Sharpy
interest and does not constitute a Bid'ah (innovation) in religion? Is this act legally
regarded as a kind of the forbidden Laghw (idle talk) with regards to the translator who
is one of the worshippers attending the Jumu'ah Prayer? What about those using the
transmitters as they sometimes need to move it? And is there anything wrong in
allocating a place in the back of the Masjid for the non-Arabs

(Part No. 7; Page No. 141)

to avoid disturbing the Arab worshippers by the sound penetrating from their wireless
transmitters, which would result in depriving them from the first rows? We hope to
receive your answer as soon as you can, as this issue happens every Friday.

A: There is nothing wrong in translating the Khutbah from Arabic into a language understandable to
some of the attendance so that they may benefit from the Khutbah, yet this should be done without
incurring noise to the other attendance.

May Allah grant us success! May peace be upon our Prophet Muhammad and his family and
companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and the sixth questions of Fatwa no. 16127

Q 1: Is it permissible for someone other than the Imam (the one who leads
congregational Prayer) to translate the Khutbah (sermon) of Jumu ah (Friday) Prayer to
help those who do not know Arabic to understand the Khutbah?

A: It is permissible to translate the Khutbah of Jumu "ah Prayer into a language understandable to
those who do not understand the language of the Khatib so that they can benefit from the Khutbah.

Q 6: Is it permissible for the Imam preaching the Khutbah (sermon) of Jumu *ah to
supplicate for people right after finishing the Khutbah and while still on the pulpit and the
attendance say after him: "Amen"?

A: Du "a' (supplication) at the end the second Khutbah of Jumu "ah Prayer is permissible only for the
Imam. As for the Ma 'mums (people being led by an Imam in Prayer), they should not say: "Amen"
collectively, but

(Part No. 7; Page No. 142)

everyone should say it individually and in a low voice.

May Allah grant us success! May peace be upon our Prophet Muhammad and his family and
companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 143)

Two "Eid Prayers

Fatwa no. 14089

Q: How would the Prophet (peace be upon him) perform the Two x Eid Prayers?

A: Salat-ul- "Eid (the Festival Prayer) is comprised of two Rak"ahs (units of Prayer) to be offered
before the Khutbah (sermon). In the first Rak'ah the Imam (the one who leads congregational
Prayer) pronounces Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]" upon starting
Prayer), after which he pronounces six additional Takbirat. He then recites aloud both Al-Fatihah and
another Surah. Then pronounces Takbir (saying: "Allahu Akbar [Allah is the Greatest]") and performs
Ruku " (bowing). After raising up from the second Sujud (prostration), he pronounces Takbir for
rising up and follows this by pronouncing five Takbirat. Thereafter, he recites aloud both Al-Fatihah
and another Surah and completes the second Rak"ah. After Taslim (salutation of peace ending the
Prayer), he delivers two Khutbahs in which he is to remind people of Allah and admonish them. In the
Khutbah of "Eid-ul-Fitr (the Festival of Breaking the Fast), he should exhort people to give in charity
and explain the ruling on this, whereas in "Eid-ul-Adha (the Festival of the Sacrifice), he should
explain both the virtue and ruling on offering an Ud-hiyah (sacrificial animal offered by non-pilgrims).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta".

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20958

Q: Is it permissible to offer Salat-ul- x Eid (the Festival Prayer) while travelling? Of course,
I mean that if there is a group of people and there is among them one who can lead them
in congregational Salah (Prayer). Please advise us on this matter?

A: Salat-ul- "Eid is to be performed only in cities and villages. It is not to be performed in
unpopulated areas or while one is traveling. We have no knowledge that the Prophet Muhammad
(peace and blessings of Allah be upon him) or any of his Companions

(Part No. 7; Page No. 144)

(may Allah be pleased with them) performed Salat-ul- "Eid while travelling, nor that they allowed it in
unpopulated desert regions.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta".

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Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn ">

Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18038

Q: It rains very heavily in India, which sometimes makes it too difficult for Muslims to
perform Salat-ul- ^Eid (the Festival Prayer) in the place designated for performing it.
Thus, they perform it at Masjids (mosques). Once it occurred that some Muslims
performed Salat-ul- " Eid in a Masjid that was not spacious enough to accommodate
everyone who came to perform it. Therefore, the Imam (the one who leads
congregational Prayer) led a small group and then the others asked the same Imam to
lead them, which means that he performed Salat-ul- "Eid twice. This often happens . Is
this permissible, Your Eminence Shaykh? Please answer me, may Allah benefit us and
you!

A: The basic ruling regarding Salat-ul- "Eid is that it should be performed in open areas outdoors .
However, there is nothing wrong in performing it inside the Masjids when there is an excuse which
calls for this. Whoever misses performing it behind an Imam should make up for it either in
congregational Salah (Prayer), or individually without a Khutbah (sermon) being delivered. It should
not be repeated by the same Imam.

(Part No. 7; Page No. 145)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

The Permanent Committee for Scholarly Research and Ifta".

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneT9m residency
of Scholarly Research and lfta r

The second question of Fatwa no. 16328

Q2: What is meant by Takbir (saying: "Allahu Akbar [Allah is the Greatest]") when Allah

says: {and that you must magnify Allah [i.e. to say Takbir (Allahu Akbar; Allah is the Most Great)]

for having guided you) ?

A: Takbir in these Words of Allah and that you must magnify Allah [i.e. to say Takbir (Allahu Akbar;

Allah is the Most Great)] for having guided you is in regards to saying Takbir on the arrival of month

of Shawwal. It is a kind of thanksgiving to Allah for the completion of Sawm (Fast) during Ramadan.
This Takbir lasts until the Khatib (preacher) finishes the Khufoah (sermon) of "Eid (Festival). It should
be pronounced as follows: "Allahu Akbar, Allahu Akbar j La ilaha ilia Allah, Allahu Akbar , Allahu Akbar ,
wa L ilia hi al-hamd (Allah is the Greatest, Allah is the Greatest. None has the right to be worshipped
but Allah. Allah is the Greatest, Allah is the Greatest and praise be to Allah)."

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

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Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 20308

Q: Do we celebrate x Eid-ul-Adha (the Festival of the Sacrifice) on the tenth day of Dul-
Hijjah?

A: "Eid-ul-Adha (the Festival of the Sacrifice) is actually celebrated on the tenth day of Dul-Hijjah.
(Part No. 7; Page No. 146)

All Muslims have unanimously agreed upon this. During this "Eid, it is prescribed to offer Salat-ul-
"Eid (the Festival Prayer) as two Rak "ahs (units of Prayer) after the sun rises in the sky to the height
of a spear, then draw near to Allah by slaughtering Ud-hiyahs (sacrificial animals offered by non-
pilgrims) after the prayer and distributing some of their meat in charity to the needy. You should
increase Dhikr (Remembrance of Allah) and Takbir (saying: "Allahu Akbar [Allah is the Greatest]")
and give thanks to Allah for His Blessings, especially the blessings of Islam and being guided by the
Sunnah of Prophet Muhammad ibn 'Abdullah (peace be upon him).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions,

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. ( 18352 )

Q: What is the ruling if the beginning of the month of Shawwal was not known until
afternoon on the Eid (feast) Day?

A: If peopla have not known the beginning of the Eid (feast) until after the afternoon, they are to
break the fast for that day and offer Eid (feast) Salah (Prayer) in the morning of the following day.
When the Prophet Muharnrnad (peace and blessings of Allah be upon hirn) was informed of the
appearance of the crescent at the end of the day that was counted as the last day of ramadan, he
ordered people to break their fast of that day and to come out to celebrate their Eid (feast) in the
following day. recorded by Ahmad, Abu Dawud Al-Daraqutny .

(Part No. 7; Page No. 147)

May Allah grant us success! May peace and the blessings of Allah be upon our Prophet Muhammad,
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question from Fatwa IMo. ( 17883 )

Q: Is it a Sunnah (action following the example of the Prophet Muhammad) to recite some
sections of the Holy Qur'an before the Two "Eid Prayers and make Takbir (saying: "Allahu
Akbar [Allah is the Greatest]") between the sections or not? Kindly advise us on this
matter, may Allah bless you!

A 9: It is recommended for worshippers to occupy themselves with Takbir during the Eid Day until
the sermon comes to an end following the example of the Prophet Muhammad (peace and blessings
of Allah be upon him) and his companions. However, if you recite the Holy Qur'an before Salah
(Prayer), there is nothing wrong with doing so.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa No 19444 )

Q 3: When we pronounce the seven and the five Takbirs (saying: "Allahu Akbar [Allah is
the Greatest]") while praying the two Eid (feast) prayers, does the Imam (the one who
leads congregational Prayer) pronounce Takbir first and then the Ma 'mum (person being
led by an Imam in Prayer) repeat after him, or is the Takbir to be made only by the
Imam? Also, what should be said between each two Takbirs?

A 3: The Takbir (saying: "Allahu Akbar [Allah is the Greatest]") of the Eid Prayer in the first Rak'ah
(unit of prayer) is to be made seven times, including Takbirat-ul-Ihrarn (saying: "Allahu Akbar [Allah
is the Greatest]" upon starting Prayer) and in the second Rak'ah there are only five Takbirs after the
takbir for standing up from Sujoud for the Imam and Ma'mum in general. Both the Imam and
Ma 'mum raise their hands with every Takbir (saying: "Allahu Akbar [Allah is the Greatest]") and the
Takbir (saying: "Allahu Akbar [Allah is the Greatest]") of Ma'mum is to be made after

(Part No. 7; Page No. 148)

the Takbir of the Imam.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta'

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Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17972

Q 1: There is much disagreement in hooks concerning raising the hands in the extra
Takhir (saying: "Allahu Akbar [Allah is the Greatest]") of Salat-ul- x Eid (the Festival
Prayer). What is the strongest opinion concerning this?

A: Raising hands while performing the extra Takbir of Salat-ul- "Eid is Mustahab (desirable).
Whoever does it will be rewarded; but will not be punished for giving it up. Wa'il ibn Hujr said : The

Prophet (peace be upon him) would raise his hands with Takbir. The same applies to the Takbir of

the Janazah (Funeral) Prayer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

First and second questions of Fatwa no. 18679

Q 1,2: There is much disagreement in hooks concerning raising

(Part No. 7; Page No. 149)

the hands in the extra Takhir (saying: "Allahu Akbar [Allah is the Greatest]") of Salat-ul-
x Eid (the Festival Prayer); what is the most correct opinion concerning this?

Should the hands he raised when saying the Du^a" (supplication) of the Witr (Prayer with
an odd number of units): "Allahumma ihdini fiman hadayta...(0 Allah! Guide me among
those You have guided...)"? What is the most authentic opinion reported from the
Prophet (peace be upon him) in this regard?

A: Raising the hands in Takbirat-ul-Ihraim (saying: "Allahu Akbar [Allah is the Greatest] " upon
starting Prayer) and the extra Takbir of Salat-ul- "Eid (the Festival Prayer) and the Janazah (Funeral)
Prayer is Sunnah (supererogatory act of worship following the example of the Prophet) and not
obligatory. A Muslim is rewarded for doing it and not punished or rebuked for giving up. Whoever
does not observe it should be informed that it is Sunnah without being made to feel duty-bound to do
it. Similarly, raising hands in Qunut (supplication recited while standing after bowing in the last unit of
Prayer) is Sunnah. The basic principle in this regard is to raise the hands while performing Du "a 1 ,
except in the positions where the Prophet (peace be upon him) supplicated but did not raise his
hands, such as in the Du'a' of the last Tashahhud (testification recited in the sitting position in the
last unit of Prayer), Du "a' after offering the obligatory Prayer and Du"a' of the Friday Khuthah
(sermon) in cases other than the that of Salat-ul-Istisqa' (Prayer for rain). However, such issues
should not be a subject of controversy and dissention among the seekers of knowledge, because the
matter is flexible and doing or giving it up does not result in any deviance from Islam.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Second question of Fatwa no: 16428

Q 2: What is the ruling on missing the Takbirs (saying: "Allahu Akbar [Allah is the
Greatest]") of the Janazah (Funeral) Prayer or of Salat-ul- Eid (the Festival Prayer);
should one make up for them or complete his Salah (Prayer)?

A: First, If one catches up with the Irnarn (the one who leads congregational Prayer) in the Janazah
Prayer after missing some of the Takbir, they should continue with the Imam and make up for the
Takbir they have missed and then perform Taslim (salutation of peace ending the Prayer),
considering the part they catch with the Imam as the start of their Prayer.

Second, If one misses the extra Takbirs of Salat-ul- "Eid with the Imam, they are to catch up with
the Imam and not make up for the extra Takbirs they have missed because they are Sunnah
(supererogatory act of worship following the example of the Prophet) whose time has passed;
however , if they miss an entire Rak"ah (unit of Prayer) with its Takbirs, they are to make up for it
with its extra Takbirs.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 17332

Q 8: Is Qunut (supplication recited while standing after bowing in the last unit of Prayer)
permissible at the last Rak^ah (unit of Prayer) of the Two "Eid Prayers?

A: Qunut is Mashru " (Is la mica I ly prescribed) and is only to be done in Witr (Prayer with an odd
number of units), or in the Daily Obligatory Prayers in case there is a calamity. This is authentically
reported in the Sunnah (whatever is reported from the Prophet of acts, sayings or approvals). Yet
Qunut in case of calamity is permissible to be done in all the Five Obligatory Daily Prayers, and its
place is to be in the standing position after

(Part No. 7; Page No. 151)

Ruku " (bowing) in the last Rak "ah (unit of Prayer). Also, the narrations from the Prophet (peace be
upon him) tell us that he used to do Qunut more in Fajr (pawn) Prayer, namely Qunut in case of
calamities.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14271

Q 1: What is the ruling on praying a supererogatory Salah (Prayer) before Salat-ul- ^Eid
(the Festival Prayer) held in Musalla (place for Prayer)?

A 1: No Sunnah (supererogatory) Salah is to be pGrfbrtriGd bGfbrG Salat-ul- "Eid. The rGason is that
one of the times in which it is impermissible to offer a supererogatory Salah is the time after offering
Fajr (pawn) Prayer until the sun rises a spear's length. Moreover , Salat-ul- "Eid is performed in other
than the Masjids (mosques) which means that there is no Tahiyyat-ul-Masjid (two-un it-Prayer to
greet the mosque) before Salat-ul- "Eid held in a Musalla.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20653

Q: Out of necessity, we were compelled to offer Salat-ul- ^Eid (the Festival Prayer) more
than once in one Masjid (mosque). The worshippers were more than seven thousand, a
great number

(Part No. 7; Page No. 152)

that is beyond the capacity of the Masjid along with its spacious courtyard. I was asked
about the Shari'ah (Islamic law) ruling on repeating the congregational Salah (Prayer) in
one place under the leadership of multiple Imams (those persons who lead
congregational Prayer). This means assigning three Imams, for example, for three times
of Salat-ul- x Eid; one to lead the first Salah, another to lead the second Salah one hour
later, and the third to lead the third Salah one hour after the second. Referring to the
book of Al-Mughny and other Fiqh (Islamic jurisprudence) books, I could not find a single
opinion of scholars on the permissibility of repeating the congregational Salah unless one
makes up for a missed Salah (kindly, refer to Al-Mughny, vol. 2, p. 390). I know no classic
Fiqh scholar whatsoever who viewed the permissibility of organizing the performance of
congregational Salah, such as Salat-ul- *Eid, by repeating it in one place under the
leadership of multiple Imams. Please, bear in mind that it is impossible to provide a safe
Musalla (place for Prayer) outside or inside the city. Moreover, I was informed that
Muslims in non-Muslim cities as London repeat the congregational Salah three times or
more in one place. Please, inform me about the preponderant opinion.

A: It is itnpertnissible to repeat the performance of Salat-ul- "E id in consecutive congregations as this
is a newly-invented practice (in Islam). In this regard, the Prophet (peace be upon him) stated:
Whoever introduces anything into this affair of ours (Islam) that is not of it will have it rejected.

Accordingly, every group should offer Salat-ul- "Eid in the respective Masjid in which they offer
Jurnu "ah (Friday) Prayer, if it is unfeasible to provide a place in which everyone can offer Salat-ul-
"Eid only once.

(Part No. 7; Page No. 153)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17541

Q: There are some people in our country who offer Salat-ul- x Eid twice. This is clear in
which they first pray Salat-ul- ^Eid in the Masjid (mosque) then they gather in a spacious
place to pray it again (in congregation). Is this act legally permitted?

A: What is authentically reported from the Prophet (peace be upon hirn) is that he used to pray
Salat-ul- "E id (the Festival Prayer) once only, not twice. Praying it twice does not fall under the
Sunnah (whatever is reported from the Prophet of acts, sayings or approvals). Moreover, this is clear
when "Aly (may Allah be pleased with him) went to pray Salat-ul- "Eid in the Musalla (place for
Prayer), and appointed Abu Mas "ud Al-Badry (may Allah be pleased with him) to lead Salat-ul- "Eid in
the Masjid as an Imam for those who are old, or unable to pray in the Musalla. Yet, "Aly (may Allah
be pleased with him) did not pray it again with those people.

(Part No. 7; Page No. 154)

In addition, the Prophet (peace be upon him) said: {Anyone who introduces anything into this matter

of ours (Islam) which is not a part of it, will have it rejected. (Agreed upon by Al-Bukhari and Muslim

on the authority of "Aishah (may Allah be pleased with her)). In a narration by Muslim, the Prophet
(peace be upon him) said: Anyone who does an action which is not in accordance with this matter

of ours (Islam), will have it rejected. So, it is not permissible for them to pray Salat-ul- "Eid before

praying it in the public Musalla in which people will pray. They should join the people in the Musalla in
order to follow the Prophet's Sunnah, and to keep away from Bid "ah (innovation in religion).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18244

Q: What is the ruling on slaughtering sacrificial animals for six days beginning with the
day of Eid-ul-Fitr (the Festival of Breaking the Fast) as an act becoming closer to Allah
(Glorified and Exalted be He)? All the people of my village offer these sacrifices. Every
home buys a sheep and slaughters it on this occasion justifying it by saying that it is an
old custom established by their fathers and ancestors. Throughout the six days, each
group of people, including women and children, is assigned one day to distribute the
meat to the neighborhood. They slaughter their sacrificial animals and gather to eat all
the meat leaving nothing at all. Was this practiced during the time of the Prophet (peace
be upon him), his Sahabah (Companions of the Prophet) or the Salaf (righteous
predecessors)? Give us a Fatwa (legal opinion issued by a qualified Muslim scholar), may
Allah reward you with the best! Am I

(Part No. 7; Page No. 155)

sinful for having done this in the past before knowing your Fatwa? If I stop doing so from
now on, am I liable for any Kaffarah (expiation)?

Give us Fatwa, may Allah reward you with the best!

A: If the case is as you mention, i.e. you customarily slaughter sacrifices thinking that they bring you
closer to Allah during "Eid-ul-Fitr, this act is a Bid "ah (innovation in religion) that you must forsake.
In fact, a Muslim should not slaughter unless it is following a practice ordained by Allah at times
ordained by Allah, such as Ud-hiyah (sacrificial animal offered by non-pilgrims) and Hady (sacrificial
animal offered by pilgrims).

The custom that was practiced by your ancestors is of no significance, for they run counter to
Shari "ah (Islamic law) and must be forsaken. Doing so should be understood within the context of
forsaking a Bid "ah, rather than one's ancestors. Furthermore, you should make this clear to
countrymen and those who practice this that it is impermissible to do so.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20673

Q: Some people used to slaughter cattle in x Eid-ul-Fitr (the Festival of Breaking the Fast)
out of expressing their joy, honoring their guests, maintaining ties of kinship, bringing
happiness to

(Part No. 7; Page No. 156)

their neighbors and Muslim brethren, and congratulating each other with greetings such
as, "May Allah accept from you and us," "May you be successful," and "have a blessed
Eid." Some claim that all this is Bid ah (innovation in religion). They refrain from visiting
or receiving relatives on the x Eid, claiming that all this is Bid^ah. Those who make this
claim asked for a written Fatwa (legal opinion issued by a qualified Muslim scholar) from
Your Eminence, so that everyone can be enlightened on this matter. I Hope Your
Eminence will guide us.

A: There is nothing wrong with slaughtering some cattle in "Eid-ul-Fitr in honor of the guests, but
without extravagance and arrogance. As for congratulating Muslims with the "Eid with the statements
mentioned in the question, there is nothing wrong with this; for it is Du"a' for Muslim brethren that
Allah may accept their deeds, prolong their lives, and bring them happiness, so there is no harm in
this regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. ( 20618 )

Q: I was living at a small town in the United States of America where more than one
hundred and fifty Muslims once assembled

(Part No. 7; Page No. 157)

to offer Salat-ul- Eid (the Festival Prayer). A fierce battle would have erupted between
them because of a dispute on whether reciting Takbir (saying: "Allahu Akbar [Allah is the
Greatest]") in congregation is permissible. Had it not been for Allah's Mercy, the Muslims
would have been the laughingstock of those lying in wait, including secularists and non-
Muslims. The pro-impermissibility party argued that this was not the practice of the Salaf
(righteous predecessors) and that the basis regarding Adhkar (invocations and
Remembrances said at certain times on a regular basis) and Du x a" (supplication) is to be
said individually. Moreover, there is no explicit Nas (Islamic text from the Qur'an or the
Sunnah) either in a Marfu * (a Hadith narrated from the Prophet with a connected or
disconnected chain of narration) or a Mawquf (words or deeds narrated from a
Companion of the Prophet that are not attributed to the Prophet) Hadith on reciting
Takbir in congregation. The pro-permissibility group that adopted that reciting Takbir in
congregation is Mashru" (Islamic ally prescribed) and not just permissible supported their
argument using the same corps of Nas quoted by the first party while interpreting them
differently:

1- Admitting that the basis regarding Du'a 1 is that it should be said individually does not
exclude the permissibility of saying it in congregation. An analogy should be drawn
between this and congregationally saying Amen at the end of a certain form of Du x a,
which is a practice consistent with the nature of Du'a".

2- The two Hadiths reported on Takbir explicitly state that someone says Takbir and the
people follow suit either simultaneously or consecutively. The first narration reads: "Ibn
'Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the
market place during the ten days (of Dhul-Hijjah) saying Takbir so that they caused the
people to say it as well." (Related in Sahih [Authentic Hadith Book] Al-Bukhari, Kitab Al-
*Eidayn (Book of the Two Festivals), chapters on 'Superiority of Good Deeds during Days
of Tashriq [11th, 12th and 13th of Dhul-Hijjah]' and 'Reciting Takbir during the Days of
Mina'. The other narration states: " x Umar (may Allah be pleased with him) used to say
Takbir in his tent in Mina (in such a loud voice) until the people at

(Part No. 7; Page No. 158)

the Masjid (mosque) heard him and would follow him saying Takbir. Indeed, the people at
the markets of Mina also followed suit until the entire Mina would shake with Takbir."
Moreover, women would say Takbir following Abban Ibn ^Uthman and x Umar ibn ^Abd al-
* Aziz during the nights of Tashriq. (See Al-^Asqalany's Fath Al-Bary Vol. 2, P. 535) The
proponents of this view argued that the two narrations clearly indicate that Takbir was
said in congregation for the following reasons: the wording of the statement "would

follow him saying Takbir" is used to denote doing some act congregationally as in the
Hadith: The Prophet (peace be upon hirn) used to offer Salah (Prayer) during the night. Seeing

this, people stood up to follow hirn in Salah. (Related in Sahih Al-Bukhari, Kitab Al-Adhan

(Book of Adhan [call to Prayer]), 'If there is a Wall or a Sutrah [barrier placed in front of
a person praying] between the Imam and Ma 'mums [persons being led by an Imam in
Prayer]'. Another narration of the Hadith states: and he (peace be upon hirn) offered Salah

there for a few nights, and so some of his Sahabah (Companions) followed him in Salah. (Related

in Sahih Al-Bukhari, Kitab Al-Adhan (Book of Adhan), "Night Prayer")

A: First: Du "a 1 and Dhikr (Remembrance of Allah) are among the great acts of "Ibadah (worship).
In fact, acts of "Ibadah are based on following authentic Nas rather than on innovation. The basis for
Du "a' is to be said individually and in a low voice as indicated by Ayahs (Qur'anic verses) and
authentically reported Hadiths. To this effect, Allah (Exalted be He) says: And offer your Salat

(prayer) neither aloud nor in a low voice, but follow a way between.) It is reported that "Aishah

(may Allah be pleased with her) said, "This Ayah was revealed concerning Du "a 1 ."

(Part No. 7; Page No. 159)

(Agreed upon by Al-Bukhari and Muslim) Allah (Glorified be He) also says: Invoke your Lord with

humility and in secret. He likes not the aggressors. Some Mufassirs (exegetes of the Qur'an)

interpreted 'aggressors' to refer to those who say Du "a' loud. Moreover, Allah (Exalted and Glorified
be He) says: And remember your Lord within yourself, humbly and with fear and without loudness in

words in the mornings, and in the afternoons and be not of those who are neglectful. It is reported

in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim) that Abu Musa Al-Ash"ary (may Allah
be pleased with him) said: When we were with Allah's Messenger (peace be upon him) in a battle,

we never went up a hill or reached its peak or went down a valley without raising our voices with
Takbir. Allah's Messenger (peace be upon him) came close to us and said, "O people! Do not exert
yourselves, for you do not call a deaf or an absent one, but you call The All-Hearing, The All-
Seeing. "> Since the Prophet (peace be upon him) disapproved of raising voices with Takbir while in

an open space,

(Part No. 7; Page No. 160)

doing so at Masjids and in harmonious melodious voices should be disapproved with greater reason.

Furthermore, a group of Salaf, from among the Sahabah and later generations, are reported to have
disapproved of assembling to say Du"a' or Dhikr (were itTahlil, saying: "La ilaha ilia Allah [There is
no god except Allah]", Takbir or Tasbih, saying: "Subhan Allah [Glory be to Allah]") in one voice. Abu
"Uthman Al-Nahdy is reported to have said, "A governor under "Umar ibn Al-Khattab sent him the
following letter : 'Some people here assemble to invoke Allah for Muslims and for the emir. 1 "Umar
replied: 'Come all to me'. "Umar ordered the gaternan to prepare a whip. The governor came along
with those people. On entering upon "Umar (may Allah be pleased with him), he proceeded to whip
the emir.

Moreover, "Umar ibn Yahya said he heard his father reporting his father as saying: "We used to sit
by the door of "Abdullah Ibn Mas "ud before Salat-ul-Ghadah (morning Prayer) so that when he came
out we would walk with him to the Masjid. (One day) Abu Musa Al-Ash "ary came to us and said: 'Has
Abu "Abdul-Rahman come out yet?' We replied in the negative. He sat down with us until he came
out. When he came out, we all stood along with him, so Abu Musa said to him: '0 Abu "Abdul-
Rahman! I have just seen something at

(Part No. 7; Page No. 161)

the Masjid which I considered wrong, but all praise be to Allah, I did not see anything except good in
it. ' He inquired: 'What is it?' Abu Musa replied: 'If you live you will see it. I saw in the Masjid people
sitting in circles awaiting Salah. In each circle they had pebbles in their hands and a man would say:
'Repeat Allahu Akbar (Allah is the Greatest) a hundred times' and they would do so. Then he would
say: 'Say La ilaha ilia Allah (There is no god except Allah) a hundred times' and they would do so.
Then he would say : 'Say Subhan Allah (Glory be to Allah) a hundred times' and they would do so.
'Ibn Mas "ud asked : 'What did you say to them?' Abu Musa said: 'I did not say anything to them.
Instead I waited to hear your view on it' A lengthy conversation took place until Ibn Mas"ud (may
Allah be pleased with him) said addressing those people: 'Woe to you, O Ummah (nation based on
one creed) of Muhammad (peace be upon him)! How quickly are you heading to destruction! Here
are your Prophet's Sahabah still alive, and there are his clothes which have not yet decayed and his
bowl which is yet unbroken. By Him in Whose Hand is my soul! Either you are following a religion that
is better guided than the religion of Muhammad (peace be upon him) or you are opening a door of
Dalalah (deviation from what is right).' They said: 'O Abu "Abdul-Rahman! By Allah, we only intend
good!' He said: 'How many are there who intend good but do not achieve it.'"

As we can see, Abu Musa Al-Ash "ary and Ibn Mas "ud (may Allah be pleased with them both) denied
the manner and the congregational style of saying Dhikr. Therefore, although Dhikr is Mustahab
(desirable) and recommended,

(Part No. 7; Page No. 162)

it should not be said in such an innovated manner. Moreover, its style and method should conform to
the way in which the Prophet (peace be upon him) and his honorable Sahabah (may Allah be pleased
with them) are reported to have said it.

Besides, Mujahid said: "I offered the Fajr (Dawn) Prayer along with Sa "id ibn Al-Musayyib.
Immediately after Taslim (salutation of peace ending the Prayer), the people hurried to listen to the
storyteller. Sa "id then said, 'I wonder how fast they are going to this assembly!' Mujahid said, 'I
answered him that they act in accordance with that which Allah (Exalted be He) says.' Sa "id said, 'In
what Ayah?' Mujahid answered: And turn not away those who invoke their Lord, morning and

afternoon Sa " id then said, 'This Ayah refers to the Salah which we have just offered. Certainly, it

refers to Salah. 1

Moreover, Mujahid also said: "Abdul-Rahman ibn Abu "Amrah offered Salah at Al-Masjid Al-Nabawy
(the Prophet's Mosque in Madinah). Once he finished Salah he sat reclining against the room of the
Prophet (peace be upon him). People crowded around him. He asked the people to leave him alone.
People then said to him, 'May Allah have mercy on you! They came seeking to act in accordance with
the Ayah that reads: And keep yourself (O Muhammad SAW) patiently with those who call on their

Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and
other righteous deeds, etc.) morning and afternoon, He replied: "Do you think the Ayah refers to

what you are doing now? In fact, it refers to
(Part No. 7; Page No. 163)

Salah." No doubt, this narration and others like it obviously indicate that the Salaf used to disapprove
of assembling for saying Du "a' or Dhikr and doing so as a regular practice. If raising the voice and
saying it in melodious tones are added to this, such a practice would be even worse.

To sum up, the Mashru" practice regarding Du"a' and Dhikr is that they should be said individually
and in such a low voice as may be heard only by the speaker or the person nearby. In fact, the Law-

Giver (the Prophet) made few exceptions to this rule such as the Du "a' of the Irnarn during Salah and
saying Arnen after his Du"a', were this after Al-Fatihah (Opening Chapter of the Cjur'an), in Qunut
(supplication recited while standing after bowing in the last unit of Prayer) or otherwise.

Second: As for the Athar (narrations from the Companions) that states that "Umar would be in his
tent in Mina and say Takbir until the people at the Masjid would hear him and follow suit and that
the people at the marketplace also followed them until the whole of Mina would shake with Takbir
and that Ibn "Umar and Abu Hurayrah used to go out to the marketplace during the ten days (of
Dhul-Hijjah) saying 'Allahu-Akbar ', causing the people to follow suit, we can say that though the
people at the Masjid in the first case heard "Ulnar, this does not necessarily mean that he said
Takbir in an outrageous loud voice. Rather, he (may Allah be pleased with him) was sonorous and
his tent was adjacent to the Masjid. Therefore, when he

(Part No. 7; Page No. 164)

would say Takbir, the people at the Masjid would become alert and start saying Takbir individually.
The same was the case with Ibn "Umar and Abu Hurayrah. In fact, they (may Allah be pleased with
them both) were not reported to have exaggeratedly raised their voices with Takbir. Indeed they
were far from acting contrary to the Hadith: <Do not exert yourselves, for you do not call a deaf or an

absent one. Moreover, "Umar, his son and Abu Hurayrah would say Takbir individually as well as

those who heard them. Actually, they did not assemble to say Takbir in congregation in one
melodious voice. And Allah knows best.

Third: All Muslims at all times and places should exchange advise, explore all related issues in light
of the Book (the Noble Qur'an) and the Sunnah (acts, sayings or approvals of the Prophet) objectively
and completely free themselves from being slanted towards other than Al-Haqq (the Truth).
Moreover, they should love good for their Muslim brothers exactly what they love for themselves and
do their best to achieve unity and affability and avoid dispute and alienation. In addition, everyone
should exert efforts to follow the Sunnah and the way of the Salaf being the source of all good and
virtue. Given this, disagreement on such issues should never cause hostility and fighting. Rather, it is
Wajib (obligatory) to advise one another, clarify the correct Sunnah practice and not to dispute on
offering Salah in congregation because of such issues. We ask Allah, The Generous,

(Part No. 7; Page No. 165)

to grant our Muslim brothers and us success and guidance and to confer on us the bounty of
following and remaining steadfast on Al-Sirat-ul-Mustaqirn (the Straight Path). We also ask Him to
guard us against following the way of those who earned His Anger, nor of those who went astray for
indeed He is The All-Hearing, The Ever-Near and The Supreme- Answerer.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18349

Q: Recently, a phenomenon has become widespread among some villagers, and tribal
people residing in cities. They gather at clubs or rest houses on one of the days of
Blessed ^Eid-ul-Fitr (the Festival of Breaking the Fast). This gathering is funded by raising
money from the individuals taking part even if they do not attend the gathering.
Moreover, under the terms of this gathering any delay of payment is conditional to
paying in excess. Those who refuse to pay are put on the black list and boycotted; no
one accept their invitations, and no help is given to them when in need. Please provide
us with your Fatwa (legal opinion issued by a qualified Muslim scholar) on this issue. May
Allah reward you with the best.

A: This money taken from individuals to establish a party for the Day of "Eid, gather ings, and so on,
without their willingness, or consent is impermissible. The Prophet (peace be upon him) said: The

property of a Muslim is unlawful (to take), unless (he gives it) willingly.) In another Hadith, the

Prophet (peace be upon him) said: Surely your blood, your property, and your dignity are sacred

among you like the sacredness of this day of yours in this month of yours in this land of yours [i.e. Do
not kill one another! Do not take others' property without right! Do not destroy the dignity of one
another!]

(Part No. 7; Page No. 166)

> This was the Khutbah (sermon) delivered by the Prophet (peace be upon him) on the Day of Nahr

(Sacrifice, 10th of Dhul-Hijjah, when pilgrims slaughter their sacrificial animals) at the Farewell Hajj
(Hajj performed by the Prophet before his death). Moreover, boycotting those who did not pay is
unjust.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 167)

Salat-ul-Kusuf

The first and second question of Fatwa no. 18957

Q 1: On Friday morning, Rabr Al-Thany, there was a total lunar eclipse after Fajr (Dawn)
Prayer. Some Imams (the ones who lead congregational Prayer) offered Salat-ul-Khusuf
(Prayer on a lunar eclipse ), and others refused arguing that praying (a supererogatory
Salah) after Fajr Prayer is impermissible. Please, clarify the ruling on this for me!

A: Salat-ul-Kusuf (Prayer on a solar eclipse) is one of the Salahs (Prayers) performed for specific
reasons. According to the preponderant opinion, Salahs which have reasons are excluded from the
times when it is not permissible to offer supererogatory Salah, meaning that one can pray those
Salahs at these times. Thus, the prohibition is only applied to those Salahs which do not have
particular causes. Based on this, if, for example, a solar eclipse happens after "Asr (Afternoon)
Prayer, it is permissible for Muslims to pray Salat-ul-Kusuf along with Dhikr (Remembrance of Allah),
Istighfar (seeking forgiveness from Allah), and Sadaqah (voluntary charity). By the same token, if a
lunar eclipse happens after the break of dawn, it is permissible to offer Salat-ul-Khusuf because the
apparent meaning of the evidence indicates this and because the light of the moon is not totally
obscured. But in the case of offering Salat-ul-Kusuf before Fajr Prayer, it is better not to prolong it
lest the time for Fajr Prayer becomes tight.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Hakr Abu Zayd

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Q 2: Some Imams (the ones who lead congregational Prayer) offer Salat-ul-Kusuf (Prayer
on a solar eclipse) only when there is total eclipse and others offer it as soon as the
eclipse begins; which is correct?

(Part No. 7; Page No. 168)

A: Muslims should hasten to offer Salat-ul-Kusuf once they see the eclipse; they should not wait until
there is total eclipse. The Prophet (peace be upon hirn) stated: Verily, the sun and the rnoon are

two of the signs of Allah and they do not eclipse on account of the death or birth of anybody. So
whenever you see this, pray and invoke (Allah) until it is over. (Related by Muslim) He (peace be

upon him) also stated: So whenever you see them, make haste for the remembrance of Allah,

invoking Him and asking Him for forgiveness. (Agreed upon by Al-Bukhari and Muslim) This indicates

that Salat-ul-Kusuf should be offered as soon as the eclipse begins and should not be delayed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 16267

Q: Can a latecomer who caught up three Rak^ahss (units of Prayer) of Salat-ul-Kusuf
(Prayer on a solar eclipse) but missed one, make up for it, or just perform Taslim
(salutation of peace ending the Prayer) with the Imam? Please, provide us with the
answer! May Allah reward you with the best!

A: Latsco tners who miss a Rak"ah of Salat-ul-Kusuf have to make up for it because they missed the
Ruku "(bowing) which is the criterion of catching up the Rak"ah.

(Part No. 7; Page No. 169)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul- "Aziz Al Al-
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"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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(Part No. 7; Page No. 170)

Salat-ul-Istisqa"

The first question of Fatwa no. 18386

Q 1: It did not rain for a very long time and the ground became dry and we were forced
to buy water. We were then called to perform Salat-ul-Istisqa" (Prayer for rain), so
people gathered and said in a low voice: Ya ilahal-'alamin, la raja'na kha'ibin, nas'aluka
bil-Mustafa wal-Wasiyy wal-Husayn (□ lord of the worlds, do not send us back
disappointed, we ask You by the Prophet, Al-Wasiyy and Al-Husayn (to send us rain)).
What is the ruling on that? Please inform us of the correct way of performing Salat-ul-
Istisqa 1 . May Allah reward you.

A 1: What is Mashru' (Is la mica I ly prescribed) for Muslims if the rain is late and the ground becomes
barren is to be commanded to perform Salary fast, give Sadaqah (voluntary charity) and abandon
sins and disputes because obedience to Allah brings about bless ings, whereas sins bring about
drought. The Imam (one who leads congregational prayer) should set a date for people to gather
and perform Salat-ul-Istisqa'. They should be in a state of modesty and humility; beseeching and
imploring Allah (Exalted be He). The Imam must then lead them in Salah by offering two Rak'ahs
(units of prayer). He should make Takbir (saying: "Allahu Akbar [Allah is the Greatest]") seven times
in the first Rak'ah and five in the second one like Salat-ul- "Eid (the Festival Prayer). In the first
Rak'ah, he should recite, after Al-Fatihah (opening chapter of the Qur'an), the Surah (Qur'anic
chapter) of Al-A'la and in the second Rak'ah, he should recite the Surah of Al-Ghashiyah. He must
recite out loud. After making Taslim (salutation of peace ending the Prayer), he must deliver a
Khutbah (sermon) including the Ayahs (Qur'anic verse) of Istighfar (seeking forgiveness from Allah),
urging people to make Istighfar, calling them to give Sadaqah and to stick to piety by obeying the
commands of Allah and avoiding sins. He must also inform people that performing Salat-ul-Istisqa 1
whenever needed revives the Sunnah (acts, sayings or approvals of the Prophet) of the Prophet
(peace be upon him). Then, he should supplicate Allah to send them blessed rain as the Prophet
(peace be upon him) did.

(Part No. 7; Page No. 171)

You may refer to the Hadiths mentioned in the chapter on Salat-ul-Istisqa'.

As for what was mentioned in the question about making Tawassul (seeking to draw close to Allah
through unlawful means) in the name of creatures, it is prohibited because it is a Bid'ah (innovation
in religion). It is impermissible to make Tawassul to Allah except through faith in Him, His Names and
Attributes and through one's righteous deeds. Allah (Exalted be He) says: And (all) the Most

Beautiful Names belong to Allah, so call on Him by them Allah (Exalted be He) says: <"Our Lord!

Verily, we have heard the call of one (Muhammad /jJL^j oJLc <oD I ,_$L&) calling to Faith: 'Believe in
your Lord/ and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds,
and make us die (in the state of righteousness) along with Al-Abrar (the pious believers of Islamic
Monotheism). Moreover, the Prophet (peace be upon him) said: O Allah, I ask You, I bear witness

that there is no deity but You, the One, The Self-Sufficient Master, Whom all creatures need, He

naither eats nor drinks. He begets not, nor was He begotten and there is none co-equal or
comparable unto Hirn> In another Hadith, he (peace be upon hirn) said: O Allah! I ask You that all

praise is Yours. There is no true God except You, You are Al-Mannan (The Ever-Giving, the Originator
of the Heavens and Earth, Possessor of Majesty and Honor, until the end of the Hadith.

It was authentically reported from the Prophet (peace be upon him) that he said that three men,
belonging to one of the previous nations, were forced by the rain to spend the night in a cave. A rock
then rolled and blocked the entrance of the cave.

(Part No. 7; Page No. 172)

They could not come out; so, they made Tawassul to Allah by virtue of their righteous deeds.

One of them made Tawassul by virtue of his dutifulness to his parents, the second made Tawassul by
virtue of his refraining from committing Zina (sexual intercourse outside marriage) although he had
the chance; and the third made Tawassul by virtue of conveying the trust to its owner. Allah, thus,
answered their supplication and removed the rock. It is also recommended to ask Allah for rain
during the Friday Khutbah because the Prophet (peace be upon him) did that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul- "Aziz ibn "Abdullah
ibn Baz

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The second question of Fatwa no. 17572

Q 2: Is it permissible to call people to Salat-ul-Istisqa 1 (Prayer for rain) by making Adhan
(call to Prayer) because some people do not witness this Salah (Prayer) either because
they forget or because they do not know? So, is it permissible to make Adhan in this
case to remind and urge them? A 2: It is impermissible to make Adhan for Salat-ul-Istisqa 1
because the Prophet (peace be upon him) and the Rightly-Guided Caliphs after him offered it without
Adhan or Iqamah (call to start the Prayer) and it is impermissible to introduce an act of "Ibadah
(worship) that was not permitted by Allah and His Messenger (peace be upon him).

The Sunnah (action following the example of the Prophet) is that if the Imam (one who leads
congregational prayer) intends to perform Salat-ul-Istisqa', he must inform people of the day he has
set for that purpose so that they can get ready by repenting sincerely, avoiding sins and disputes and
giving Sadaqah (optional charity) from the best of their property in addition to

(Part No. 7; Page No. 173)

other reasons that withhold rain.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-Fawzan

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■

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 17575

Q 7: Our people are accustomed to offering Salat-ul-Istisqa" (prayer for rain) before
Salat-ul-'Eid (the festival prayer), whether Eid-ul-Adha (the Festival of the Sacrifice) or
Eid-ul-Fitr (the Festival of Breaking the Fast). The Imam (one who leads congregational
prayer) gathers them for Salat-ul-'Eid and before that they offer two Rak'ahs (unit of
prayer) as Salat-ul-Istisqa". If we object to that, they say that they take advantage of
the large number of people who gather to perform Salat-ul-'Eid. They also do that after
the Jumu'ah (Friday) Prayer at a specific time of the year when there is a drought and
little rain. As for the way they perform that, the Imam, after finishing the Jum'ah Prayer,
orders people to have the intention of offering Salat-ul-Istisqa". Then, they pray two
Rak'ahs like those of the 'Eid. If we tell them that it is sufficient for the Khatib (preacher)
to ask Allah to send us rain at the end of the Khutbah (sermon) and for people to make
Ta'min (saying: "Amen"), as the Prophet (peace be upon him) did, they say that the chief
ordered them to perform Salat-ul-Istisqa" on Friday and that this is the best time for it
because of the large number of people who gather to offer the Jum'ah Prayer.

Your Eminence, we need a Fatwa (legal opinion issued by a qualified Muslim scholar) from
you that we may convince

(Part No. 7; Page No. 174)

people of the impermissibility of this Salah which they perform in this way, if it is
impermissible. If what they do is permissible and right, then all praise be to Allah the Lord
of the worlds.

A 7: It is sufficient for the Khatib to ask Allah to send them rain during the Khutbah of the Jurnu'ah
Prayer. He should not perform Salat-ul-Istisqa 1 after that because the Prophet (peace be upon him)
asked Allah for rain during the Khutbah of the Jurnu "ah Prayer and did not offer Salat-ul-Istisqa' after
that. The same thing applies to Salat-ul-'Eid; it is enough for the Kahtib to ask Allah for rain in the
Khutbah and he must not perform Salat-ul-Istisqa\ neither before nor after that because that
contradicts the guidance of the Prophet (peace be upon him).

May Allah grant us success! May peace and blessings be upon out Prophet Muhammad, his family,
and Companions!

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The second question of Fatwa no. 19296

Q 2: Is it better to deliver the Khutbah (sermon) of Salat-ul-Istisqa" (Prayer for rain)
before praying or delay it until after the Salah (Prayer)? Once I delivered the Khutbah
first, but some people objected although our Prophet Muhammad (peace be upon him)
did so. Please advise us. May Allah grant you success.

A 2: It is better to offer Salat-ul-Istisqa' before the Khutbah because that was most often done by
the Prophet (peace be upon hirn) and particularly if it will confuse the Ma'rnurns (people being led by
an Irnarn in Prayer).

(Part No. 7; Page No. 175)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21515

Q 3: Is it a Sunnah (action following the example of the Prophet) for the Ma 'mum (person
being led by an Imam in Prayer) in Salat-ul-Istisqa' (prayer for rain) to make
Du'a 1 (supplication) standing or sitting after the Khutbah (sermon)? Is it permissible to
turn one's garment on the opposite side?

A3: It is Mustahab (desirable) for the Ma'rnurn to turn his Rida' (garment worn around the upper
part of the body) while standing and offer Du'a' while facing the Qiblah (Ka "ban-direction faced in
Prayer) and standing as the Irnarn (the one who leads congregational Prayer) does.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19046

Q 2: Some people refuse to ask Allah for rain or repent of their sins because they deny
the fact that comitting sins is the reason that goodness and rain are withheld. They claim
that this is not true since Kafirs (disbelievers) commit graver sins, yet they always have
rain. What is your opinion on this?

A 2: Denying what has been proven by the Qur'an and the Sunnah (acts, sayings or approvals of the
Prophet) and what has been reported in the Hadiths Mutawatir (Hadiths reported by a significant
number of narrators throughout the chain of narration, whose agreement upon a lie is impossible)

(Part No. 7; Page No. 176)

is considered Kufr (disbelief). Whoever denies the fact that asking Allah for rain (through Salat-ul-
Istisq 1 (prayer for rain)) when there is drought is a reason for making rain fall is actually denying the
Sahih (authentic) Hadiths that urge Muslims to resort to Allah and seek relief from Him. This also
implies disbelief in the Ayahs (Qur'anic verses) that encourage Muslims to turn to Allah in times of
adversity as Allah (Exalted be He) says: "I said (to them): 'Ask forgiveness from your Lord, verily. He

is Oft- Forgiving;) <'He will send rain to you in abundance. Denying this and having doubts about it

makes one's Tawhid (belief in the Oneness of Allah) defective. Moreover, having such a belief and
denying the Ayahs and Hadiths reported in this respect is Kufr that takes a Muslim outside the pale of
Islam. Hence, the one who claims this must sincerely repent.

As for what is mentioned in the question about Kafirs and how they receive a lot of rain despite their
Kufr and excessive sins, one must not be deceived by this for there is no proof that Allah loves them
or is pleased with them. Rather, Allah may be gradually leading them to their own destruction. Allah
gives oppressors time and bestows blessings on them generously and then seize them with
punishment after that. Allah (Glorified and Exalted be He) says: Let not the free disposal (and

affluence) of the disbelievers throughout the land deceive you. }{A brief enjoyment; then, their

ultimate abode is Hell; and worst indeed is that place for rest. Allah (Exalted be He) says: <while

those who disbelieve enjoy themselves and eat as cattle eat; and the Fire will be their abode.) And:

You received your good things in the life of the world, and you took your pleasure therein. Now this

Day you shall be recompensed with a torment of humiliation,)

(Part No. 7; Page No. 177)

Also, Allah (Exalted be He) says: until when the earth is clad in its adornments and is beautified, and

its people think that they have all the powers of disposal over it, Our Command reaches it by night or
by day and We make it like a clean- mown harvest, as if it had not flourished yesterday!) And: 'So,

when they forgot (the warning) with which they had been reminded, We opened for them the gates
of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a
sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets
and sorrows. So the root of the people who did wrong was cut off. And all the praises and thanks

are to Allah, the Lord of the 'Alarnin (mankind, jinn, and all that exists).) .

As for the poverty, adversity, scarcity of rain, loss of wealth, lives and crops with which Allah tries his
believing worshippers; it is a way to test thern and make thern more attached to Allah and increase
their hope in Him. Whenever they are afflicted with any of these trials, they realize that it is from
Allah, hence, they return to Him, implore Him and seek refuge with Him. In this way, their reliance on
Allah is reinforced and their faith in Him is strengthened. Allah (Glorified and Exalted be He) says:
*And certainly. We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but

give glad tidings to As-Sabirun (the patient). Allah (Glorified and Exalted be He) also says: <And

surely, We shall try you till We test those who strive hard (for the Cause of Allah) and As-Sabirun
(the patient), and We shall test your facts (i.e. the one who is a liar, and the one who is truthful).

(Part No. 7; Page No. 178)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 179)

Bid'ahs in Salah
The fourth question of Fatwa no. 21368

Q 4: Whenever the Imam (the one who leads congregational Prayer) says: "Line up and
straighten your rows", some praying persons say: "We are lined up and obedient." When
the Imam says: You (Alone) we worship, and You (Alone) we ask for help (for each and

everything). , the Ma'mums (people being led by an Imam in Prayer) say: "We've asked

Allah for help." When the Imam pronounces Taslim (salutation of peace ending the
Prayer), they gently pat their thighs with their hands and offer Taslim. I want to know if
this is authentically reported from the Sunnah (acts, sayings or approvals of the
Prophet). In other words, did the Prophet (peace be upon him) do this? Does this have
any origin in Shari^ah (Islamic law)?

A 4: It is impermissible to say : "We are lined up and obedient", because there is no supporting
evidence. Moreover, it is impermissible to say: "We asked Allah for help" when the Imam recites the
Ayah (Qur'anic verse) where Allah (Exalted be He) says: You (Alone) we worship, and You (Alone)

we ask for help (for each and everything). This is impermissible because it was not reported from

the Prophet (peace be upon him). As for striking the thighs with the hands when offering Taslim, it is
a Bid "ah (innovation in Islam) that must be avoided and prohibited.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

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The third question of Fatwa no. 20619

Q 3: What is the ruling on reciting Du^a'-ul-Istiftah (opening supplication when starting
the Prayer) before Takbirat-ul-Ihram (saying: "Allahu Akbar [Allah is the Greatest]"
upon starting Prayer) saying: Wajjahtu

(Part No. 7; Page No. ISO)

wajhiya liladhi fatara as-samawati wal ard (I turned my face to the One Who created the
heavens and earth). ..until the end of this Du^a"? What if one says: I intend to offer the
Maghrib (sunset) Salah (prayer) as three Rak^ahs (units of prayer) to Allah (Glorified
and Exalted be He), whether he is an Imam (the one who leads congregational Prayer), a
Ma 'mum (person being led by an Imam in Prayer) or someone praying alone, then recites
the Etasmalah (saying, "Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most
Gracious, the Most Merciful]") audibly?

A 3: Du"a'-ul-Istiftah in Salah must be after Takbirat-ul-Ihrarn and before the Isti "adhah (saying:
"A "udhu-Billahi rnina Al-Shaytan -ir-Rajirn [I seek refuge with Allah from the accursed Satan ]") } the
Basrnalah and reciting Al-Fatihah (Opening Chapter of the Qur'an). It must conform to what was
reported from the Prophet (peace be upon him), which is mentioned in the books of Sahih (authentic)
Hadiths. It is impermissible to pronounce intentions out loud because one's intention lies in the heart
and vocalizing it is a Bid "ah (innovation in religion) since the Prophet (peace be upon him) did not do
it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20939

Ql: There is an Imam (the one who leads congregational Prayer) who recites in every
Jahri Salah (Prayer recited out loud) the last Ayahs (Qur'anic verses) of the Surah
(Qur'anic chapter) of Al-Baqarah. When he reaches so giva us victory over the disbelieving

people ) , Ma'mums (people being led by an Imam in Prayer) say "Ameen" aloud. Has this

been authentically reported from the Messenger of Allah (peace be upon him)? If not,
what is the ruling on praying behind such people? Please advise us. May Allah reward
you.

A 1: Saying 'Arneen' audibly after reciting the last Ayahs of Al-Baqarah in Salah is a Bid "ah
(innovation in religion). This requires advising worshippers to refrain from doing it; however , it does
not invalidate the Salah.

(Part No. 7; Page No. 181)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Fatwa no. 21779

Q: Some people are accustomed to making Sujud (prostration) after finishing the Salah
(prayer) and making Du'a 1 (supplication) therein. Is this permissible? Does this Sujud
have any origin in Sharp ah (Islamic law)? Has it been reported from the Prophet (peace
be upon him) and the Sahabah (Companions of the Prophet)?

If this is Sujud-ul-Sahw (Prostration of Forgetfulness), then it is permissible and one may say
whatever they normally recite in Sujud: Subhan Rabbiyal-A "la. One is to repeat it and then recite
whatever Du "a 1 one wishes. However, if this Sujud is not to make up for anything forgotten during
Salah, then it is a Bid "ah (innovation in religion) and impermissible act. This is because the Prophet
(peace be upon him) stated: Whoever performs an action that is not in accordance with this affair of

ours (Islam) will have it rejected. The Prophet (peace be upon him) did not command us to perform

this type of Sujud and did not do it himself; hence, it will be rejected. May Allah grant us success!
May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 7; Page No. 182)
Fatwa no. 18210

Q: Is reciting Ayahs (Qur'anic verses) from the Qur'an while in Sujud (prostration)
Makruh (reprehensible) act?

A girl read that there is a Mustahab (desirable) Salah (Prayer) which consists of twelve
Rak^ahs (units of Prayer). In each Rak^ah, one is to recite Tashahhud (testification
recited in the sitting position in the second/ last unit of Prayer) without Al-Salat-ul-
Ibrahimiyyah (the second part of the Tashahhud), except in the last Rak* ah. Also,
according to this Salah, after Tasbih (saying: "Subhan Allah [Glory be to Allah]"), praising
Allah (Glorified and Exalted be He), and invoking Allah's Blessings and Peace upon the
Prophet, one can recite Al-Mu ^awwidhatayn (Surahs Al-Falaq and Al-Nas), Surah Al-
Ikhlas, and Ayat-ul-Kursy [the Qur J anic Verse of Allah's Chair, Surah Al-Baqarah, 2:255])
seven times. In addition, Duma's (supplications) can be offered after that. Later on,
however, the girl came to know that reciting Qur'an during Sujud is Makruh. Please,
provide us with the answer! May Allah reward you with the best!

A: Reciting Qur'an during Ruku" (bowing), and Sujud is not permissible because of the prohibition
mentioned by the Prophet (peace be upon him) in this regard. Ibn "Abbas said: Once the Prophet

(peace be upon him) (in his last illness) opened the curtain (from which he could see the mosque),
while people were about to enter into the Salah (and Abu Bakr was the Imam), and said: 'O people!
Nothing will remain of the glad tidings (my Prophethood) (which usually come through revelation, or
inspiration, etc.) except a good true dream which a Muslim has, or is seen about him by another.
Also, I was forbidden from reciting Qur'an in Ruku ", and Sujud; as for Ruku ", glorify Allah in it (by
Tasbih), and in Sujud increase Du "a (supplication). In this way your Du"a is more likely to be
answered. 1 (Related by Ahmad, Muslim, Al-Nasa'y, and Abu Dawud). Moreover,

(Part No. 7; Page No. 183)

Ruku ", and Sujud are not suitable positions to recite the Qur'an. As for the Salah mentioned, and
described above by the questioner, it has no basis in Shar "ah (Islamic law). In addition, it falls under
Bid "ah (innovation in religion), so it is not permissible to offer this Salah, on the contrary one should
avoid it. The Prophet (peace be upon him) states: Whoever performs an action which is not in

accordance with this affair of ours (Islam), will have it rejected.) .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 184)

Impermissible Acts in Salah

Fatwa no. 16275

Q: Attached is a copy of the file about 'Electronic Mihrab (A niche in the wall of a mosque
or a room in the mosque that indicates the direction of Qiblah) 1 which Shaykh Abdullah
Al-Bassam previously presented to you. I hope you issue a Fatwa (legal opinion issued by
a qualified Muslim scholar) on the ruling on using such electronic Mihrab for
supererogatory Salahs (Prayers), Qiyam-ul-Layl (optional Prayer at night), and Tahajjud
(optional late night Prayer) since it helps the worshipper follow the order of reciting the
Ayahs (verses) of the Qui* 'an. In addition, we hope it helps the worshipper to be in a
state of complete tranquility and Khushu* (the heart being submissively attuned to the
act of worship) during Salah (in which one is considered to be standing before Allah,
Glorified and Exalted be He) and read as many different Ayahs and Juz's (30th parts of
the Noble Qur'an) as possible.

The 'Electronic Mihrab' is made of high quality wood. In the middle, there is an electronic
rectangular screen whose dimensions are the same of a maximized book page. In
addition, when operated, one can browse the Noble Qur'an and display the chosen page
in an easy, convenient and readable manner for the worshipper standing in the Mihrab
about two meters from the screen. After reciting each page, the worshipper use their
right index to press a button on a

(Part No. 7; Page No. 185)

plastic bracelet worn around their left wrist to go to the next page. Moreover, the
worshipper can determine the Juz" or the Surah (Qur'anic chapter) they want to start
their Salah and follow recitation in an orderly manner without being worried about the
order and accuracy of the recitation. In sha J a-Allah (if Allah wills), this helps the
worshipper to perform Salah in a state of tranquility and Khushu * . In addition, the Mihrab
is provided with an electronic memory, which allows the worshipper to resume recitation
from where they stopped last time if they so desire. It is noteworthy that the first model
of the Mihrab will be the largest expected to be used at Masjids JamP (the large
mosques where Jumu^ah [Friday] Prayers are held) and small Masjids (mosques) as well
as palaces and large houses whose inhabitants would like to dedicate special place for
Salah.

A: Originally, the Shar "y (Islarnically lawful) origin of all acts of "Ibadah (worship) is to be based on
following the orders and actions of Prophet Muharnrnad (peace be upon hirn) J easiness, and
moderation and to be away from austerity, artificiality and immoderation. Moreover, "Ibadah must be
Tawqifiy (bound by a religious text and not amenable to personal opinion) so that Allah is not
worshipped by any other means not mentioned in His Shar" (Law). Consequently, Salah must be
offered according to the described Shar "y way which came down from the Prophet (peace be upon
him) and which Muslims practically followed down the ages, including, the Rukn (integral pillar) of

reciting Al-Fatihah (Opening Chapter of the Qur'an) in each Rak"ah (unit of Prayer), a Surah even
illiterate Muslims one generation after another. Moreover,

(Part No. 7; Page No. 186)

it is known that if a person cannot memorize it, they could recite Dhikr (Remembrance of Allah)
instead because in case of default one does not have to do the Wajib (obligatory) act.

During Salah, whether obligatory or supererogatory, the Muslim should occupy themselves with the
Salah, have presence of heart, obtain tranquility and abide by submission. Allah (Exalted be He) says:
■ And stand before Allah with obedience [and do not speak to others during the Salat (prayer)].}

Therefore, the Ijma" (consensus of scholars) is that it is Haram (prohibited) to speak during Salah in
words not related to it, and that too much continual and unnecessary movement during Salah render
it invalid. Moreover, according to the Nas (Islamic text from the Qur'an or the Sunnah), immoderation
(in a way which is against Shar ") is prohibited and therefore scholars prohibited the worshipper from
being entirely occupied with the rules of recitation e.g. the manners of articulation like Qalqalah
(vibration of the non-voweled sound until a strong trembling sound is heard whether the absence of
vowel [sukun] is original [asli] or temporary ["arid]), Irnalah (deflection of Fat-hah [vowel point that
sounds like "a"]), Idgham (merging letters), and so on because this would result in disturbing the
worshipper's concentration on Salah and presence of heart which are among its major objectives.

Moreover, it is authentically related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) on the authority of Ibn Mas "ud (may Allah be pleased with him) that the Prophet (peace be
upon) him said: Indeed, in Salah there is an occupation of one's full attention.) The Prophet (peace

be upon him) used the word 'Shughl (occupation)' in the indefinite to magnify the status of Salah
because it is soliloquy with Allah (Exalted be He). Therefore, Salah requires the worshipper to be
fully absorbed by it. The worshipper should not perform any of the prohibited actions in Salah. This
was the way of the Salaf (righteous predecessors) (may Allah be merciful with them). Mujahid, for
instance, says: "When Ibn Al-Zubayr stood in Salah, he would stand like an upright piece of
wood." (Related by Al-Bayhaqy, with an authentic chain of narration)

(Part No. 7; Page No. 187)

Given this, it should be noted that recitation during Salah using the so-called 'Electronic Mihrab 1
includes a number of Shar "y prohibitions as follows:

Entering Salah with the intention of occupying oneself with operation of this device in all its stages:
This leads to too many movements which prevent Khushu \ In addition, it results in overlooking some
Sunan (supererogatory acts, following the example of the Prophet), implies immoderation not
stipulated by Allah (Glorified and Exalted be He) or the Prophet (peace be upon him), and changes
the Shar "y way for performing Salah. The movements the worshipper has to do to when using such
device are as follows: pressing the buttons many times to operate it; looking up in the index to find
the Surah or the page; searching, and so on; the eye will also be occupied with following the screen
when standing, the movement of lines, the end of the page, and so on, let alone fear of being
disconnected from the electricity source, or the device breaking down. All these actions disturb the
worshipper's concentration in Salah, cause the mind to be occupied with matters of no value,

(Part No. 7; Page No. 188)

prevent Khushu " and dissipate the ecstasy of soliloquy and render the Salah incomplete. It is
mentioned that a Khamisa (woolen colored cloth) disturbed the concentration of the Prophet (peace
be upon him) during the Salah and therefore he changed it. Then, what would be the case with this
device and its buttons, bracelet, screen, and so on?

Moreover j it is authentically narrated that the Prophet (peace be upon him) forbade his Sahabah
(Companions) from occupying themselves during Salah with other matters. For instance, he
prohibited rubbing the place of Sujud (prostration) during Salah. In the Two Sahih Books of Hadith, it
is related that the Prophet (peace be upon him) said regarding leveling the earth upon prostrating:
<If you have to do so, then do it once. Moreover, it is related that the Prophet (peace be upon him)

forbade tucking the clothes and hair during Salah, which is done accidentally. Therefore, what would
be the case with this device? In addition, with this device one will not be able to observe some Sunan
such as looking steadfastly at the place of Sujud during Salah, tranquility,

(Part No. 7; Page No. 189)

and presence of heart. Again, as mentioned above, this act implies immoderation and overstrictness
in religion which is against Shari "ah (Islamic law). Anas ibn Malik (may Allah be please with him)
narrated that The Messenger (peace be upon him) once entered (the Mas j id) and noticed that a

rope was tied between two columns. He asked about it and the Sahabah replied that it was for
Zaynab: when she wants to offer a supererogatory Salah and feels lazy or tired, she pulls it to stand.
The Prophet (peace be upon him) said: "No! Loosen it; if a person wants to offer (supererogatory)
Salah, let them offer it as long as they are active. Once they feel lazy or tired, they can offer it sitting
[commence the Salah sitting, or sit during it] (Agreed upon by Al-Bukhari and Muslim) Here, the

Prophet (peace be upon him) ordered a person in this state to continue the supererogatory Salah
while sitting and not to seek other means. Applying this to the case in question, the person
performing Salah does not have to recite a large number of Ayahs, Allah (Exalted be He) says: So,

recite you of the Qur'an as much as may be easy for you. The general rule with Tbadah is to follow

the way practiced by the Prophet (peace be upon him) and the Salaf and stay away from adding to
the Mashru" (Is la mica I ly permissible) acts. This includes not changing the set manner of performing
Salah that Muslims inherited from one generation to another and that is supported by Shar "y
evidence.

(Part No. 7; Page No. 190)

To differ in this will lead to worshipping Allah (Exalted be He) in a way that He did not prescribe. In
addition, among the prohibitions that this device violates are that the concentration of the Ma'mums
(persons being led by an Imam in Prayer) will be disturbed by looking at the screen. It may lead
Muslims to be lazy in the honorable act of memorizing the Qur'an. This may lead to negative
innovation in Salah which is against Shar " and promoted by evil people of mundane thinking. It may
lead to unfairly setting aside qualified people, e.g. the most knowledgeable people about Fiqh
(Islamic jurisprudence), the most pious people, and so on, from leading the Salah and replacing
them with functional non-qualified persons. In addition, this may open the door to Bid "ah (innovation
in religion) in this great Rukn, i.e., Salah, practiced by all Muslims all over the world. This will cause
Muslims to lose the real feeling about Salah prescribed by Allah (Exalted be He) which helps Muslims
keep themselves away from prohibited matters. However, drawing an analogy with the permissibility
of reciting from the Mus-haf (copy of the Qur'an) during Salah is tenuous and impermissible because
there are broad differences between them. Therefore, the Fatwa of the Permanent Committee for
Scholarly Research and Ifta 1 is that the use of this device in Salah should be prohibited.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 191)

Fatwa no. 20982

Q: There is a device known as the Qiblah Finder that helps determine the Qiblah (Kabbah-
direction faced in Prayer) and the number of Rak ahs (units of Prayer) a person offers
and is fastened to a pray rug; is it permissible to use such a device?

A: Using the device that is fastened to a pray rug to determine the direction of Qiblah and the
number of Rak "ahs requires a detailed explanation.

It is permissible to use it to determine the direction of the Qiblah; for what helps to identify the
Qiblah is required according to the Shari "ah (Islamic law).

As for using it to determine the number of Rak "ahs, this is a kind of bringing sophistication to
"Ibadah (worship) which is based on easiness in Islam. Besides, relying on this device distracts the
mind from the purposes of Salah (Prayer) and affects one's presence of the mind. This opens the
door also to altering this great Rukn (Pillar); and anything that leads to this should be abandoned
according to Shari "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn \

Abdullah Al Al-Shaykh

(Part No. 7; Page No. 192)
Fatwa no. 17877

Q: Kindly, examine the attached report providing the date of the construction (part I)
and completion of the first stage (part II) and the proposed construction and completion
of the final stage (part III and IV) of the Masjid (mosque) and the Islamic center in
Croydon, south-western London. Please, inform us about the SharM (Islamic legal) ruling
on the issues stated at the end of the report (part V): We ask for the Shar i ruling on
the issues stated below:

105- Taking into account the building whose construction is proposed, are funds raised
for building which considered Sadaqah Jariyah (ongoing charity)?

205- After finishing the first stage of the Masjid construction, can we work on the final
stage as shown in part III including proposed multiple usages taking into account that
the house was used as Masjid before demolition?

If your answer to question no. 2 is in the affirmative, can we offer JJurmTah (Friday)
Prayer, Salat-ul-^Eid (the Festival Prayer), Tarawih (special supererogatory night Prayer
in Ramadan) in this building? We stress the fact that one Imam will lead all Salahs
(Prayers) in the two buildings facing the Qiblah (Kabbah-direction faced in Prayer).

405- Otherwise, which Salah of those stated in the previous paragraph may we offer in
the proposed building in accordance with Shari^ah (Islamic law)?

(Part No. 7; Page No. 193)

505- Is it permissible to build residential apartments equipped with toilets and bathrooms
over halls and rooms which will be used for offering JuimTah, ^Eid, and Tarawih Prayers if
the number of worshippers exceeds the usual limit as we explained to Your Eminence
earlier?

A: First: Funds raised for building Masjids are considered Sadaqah Jariyah as it is a permanently
beneficial charity whose reward will be ongoing even after the donator's death.

Second: The part specified for Salah should be used only for establishing the Five Obligatory Daily
Prayers, Jutnu "ah Prayer, the Two "Eid Prayers and Tarawih as well as other Nafilah
(supererogatory) Salah. It may also be used for holding beneficial educational symposia and Islamic
and Qur'an teaching circles. However, using Masjids for the activities you mentioned above is
considered to be undervaluation of Masjids.

Third: It is permissible to offer Salah in congregation led by one Imam in the two buildings adjacent
to the center if the Ma 'mums (people being led by an Imam in Prayer) can see the Imam or other
Ma'mums lined up behind the Imam.

Fourth: It is permissible to build residential units for the Imam and the supervisor with utilities such
as toilets and the like over the halls which will be used, when needed, for Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 194)

The second question of Fatwa no. 18368

Q 2: What is the ruling on praying while there is some food residue between one's teeth?
I heard that angels curse anyone who does so, is this true?

A: It is part of Islam that Muslims should concern themselvos with cleanliness and hygiene including
cleaning the teeth from the remnants of food. However if a person prays while there are remnants
of food between their teeth, their Salah (prayer) is valid. What has been said regarding angels
cursing one whose mouth contains remnants of food has no basis in Shari "ah (Islamic law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

the first question of Fatwa No. ( 18572 )

Q 1: What is the ruling on those who deliberately distract worshippers from their prayer
by funny speech and other idle talk? Some go so far as to put a cassette recorder in
front of them and play tapes of the Holy Qur'an reciters. How do you advise such
people? May Allah reward you with the best!

A 1: It is not permissible to deliberately distract worshippers from their prayers with speech or any
other thing. The reciter of the Holy Qur'an are banned to raise his voice when reciting, so that those
praying near him will not be distracted. In a Hadith on the authority of Abu Sa "id (may Allah be
pleased with him) the Allah's Messenger (peace and blessings of Allah be upon him) said: Surely all

of you are supplicating your Lord. So, let none of you harm

(Part No. 7; Page No. 195)

others and let none raise their voices over others while reciting (the Holy Qur'an)

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

the first question of Fatwa No. ( 21236 )

Q 1: What is the ruling on the one who wears gloves during prayer?

A 1: There is nothing wrong with regard to wearing gloves during prayer, as there is no clear proof
for the prohibition to do so.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18570

Q: What is the ruling on offering Salah (Prayer) while wearing eyeglasses? Is it
permissible or not?

A: There is nothing wrong with praying while wearing eyeglasses if doing so does not prevent you
from Sujud (prostration) on the forehead and the nose.

(Part No. 7; Page No. 196)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. ( 16541 )

Q: When combining Maghrib and Msha" Prayers together, should we make only one
Adhan (call to Prayer) and one Iqamah (call to start the Prayer) or two? Likewise, after
making Taslim (salutation of peace ending the Prayer) and ending the prayer, is it
permissible to collectively offer Du'a 1 (supplication) and send peace and blessings of
Allah upon our Prophet Muhammad (peace and blessings of Allah be upon him)? Also,
what is the ruling on doing so audibly, even though there is only one row in the mosque?

A: When there is a legal excuse for combining the two Salahs (prayers), then one Adhan (call to
Salah) and two Iqarnahs (call to start the Salah) (one Iqarnah for each prayer) are to be made. As
for collective supplication, it is Bid'ah (heresy in Islam), whether made after Salah (Prayer) or not.
Also imploring Allah's peace and blessings upon the Prophet Muhammad (peace and blessings of
Allah be upon him) collectively is a heresy in Islam. As for repeating aloud what the Imam says when
changing positions during the prayer, it may be done by someone so that the Ma'mums (people being
led by an Imam in Prayer) shall hear the Imam (the one who leads congregational Prayer) if he is
standing afar, due to the multitude of worshippers.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa No. ( 15260 )

Q 2: The military leadership specifies times to the soldiers for offering Salah (prayer)
during

(Part No. 7; Page No. 197)

the performance of field training with the following arrangements:

a- The time allowed for prayer is ten to fifteen minutes. A group with the even numbers
is to go first to pray, then those with the odd numbers group comes forward to pray,
and they are given the same span of time?

A: a: If the allowed time is merely for offering prayer, it is enough to offer the obligatory prayer and
adjoining Sunnah (supererogatory) prayer. However, if this time is for performing prayer and
Wudu' (ablution), a reasonable addition of more minutes must be given for making Wudu'. Also, the
entire personnel should offer the prayer in congregation, unless there is a security need for such
division into two groups.

B- The leadership forbids the soldiers to come forward to perform prayer as soon as its
time becomes due when hearing the Adhan (call to Prayer)?

A: b: If their coming to pray in the way mentioned in the question affects the performance of their
job, they are to wait until the time of Iqamah (call to start the Prayer) approaches. However, if doing
so does not affect the performance of their job, they should not be barred from offering the prayer at
the beginning of its due time.

C- Some soldiers request to go to the Masjid (mosque) and leave their duty place in
order to recite the Holy Qur'an and then offer the prayer and listen to the preaching, if
there is any. But the leadership fixes the time of leaving the duty place for performing
prayer. This means that no opportunity is given to sit in the Masjid beyond the specified
time?

A: C: The answer is as follows:

(Part No. 7; Page No. 198)

D - The soldiers sometimes have the responsibility of evacuating the injured or
performing other important duties that compel them to delay the offering of prayer. This
is due to either their being busy with tending the injured, or other compelling
circumstances. Is it permissible for them to delay it (prayer) or will they be sinful if they
do so?

A: D- There is no sin to do what you have mentioned in the question, if there is a compelling need to
do so.

E- The troops sometimes march to escort the royal procession or to accompany
important guests of the state. Due to the fear of the occurrence of terroristic attacks or
any security threat, the guard squads may be obliged to delay prayer. Will they be sinful
for such a delay?

A: f- They must observe the prayer at its due time, even individually at their posts if they cannot
perform a congregational prayer because of their duties as mentioned in the question. Allah says:
• So keep your duty to Allah and fear Him as much as you can) .

(Part No. 7; Page No. 199)

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

the fourth question of Fatwa IMo ( 19497 )

Q 4: If a man wearing trousers sets out to pray and he is Mushil (one who lengthens and
trails clothing below the ankles) and then rolls them up during prayer, is this act included
in the prohibition to tuck up garments during prayer? If it is included in the prohibition
and he does not roll his clothes, he then becomes Musbil (one who lengthens and trails
clothing below the ankles) while praying. Therefore, should he tuck them up or remain
Musbil, particularly if he is of the view that Isbaal (lengthening and trailing clothing below
the ankles) is prohibited only if done as haughtiness?

If one's sleeves are long and one roles them up before praying, is he prohibited to do so?
And is Al-Shamagh (traditional Arab head covering) considered clothing which is
forbidden to be tucked up? A 4: It is hararn (unlawful) for men to wear garments which hang
below the ankles, regardless of the type of clothes., i.e. shirt , garment underwear or trousers; and
regardless of whether the intention of the Musbil is haughtiness or not. According to the general
statement of the Prophet Muhammad (peace and blessings of Allah be upon him): The part of an

Izar which hangs below the ankles (will cause the person wearing such clothes to be) is in the Fire ■■

Recorded by

(Part No. 7; Page No. 200)

Al-Bukhari, in his Sahih (Authentic collection of Hadith) and Imam Ahmad, in his Musnad (Hadith
compilation) and the statement of the prophet Muhammad (peace and blessings of Allah be upon
him) : (There are three types of people to whom Allah will neither speak on the Day of Resurrection,

look at (with compassion), nor purify (of their sins), and they will be tormented severely. They are:
One who trails his Izar (garment worn below the waist), one who boasts of kindness shown to
another, and one who promotes their business through false oaths. Recorded by Imam Muslim in

(his Sahih vol.1, p. 102) and Imam Ahmad, in (Al-Musnad)

Therefore, one is not permitted to pray while he is Musbil, and he must change these long garments
with others that are over the ankles up to the middle of the leg. If he cannot do that, he should roll
up his log garments over the ankles before commencing Salah.

However, if the worshipper prays while he is Musbil, his prayer is valid per se, but he is sinful for
doing what Allah has prohibited and should offer sincere repentance to Allah. It is reprehensible to
fold up or roll up one's trousers while praying and the same is true for sleeves, according to what
was mentioned in the Two Sahihs (authentic collections) of Hadith (i.e. Al-Bukhari and Muslim) on the
authority of Ibn Abbas (may Allah be pleased with them) that the Prophet Muhammad (peace and
blessings of Allah be upon him) said: I have been ordered to prostrate myself on seven bones of my

body and not to fold up the hem of my garment or hold back my hair during Prayer). What is meant

by Al-Kaf in the question is to gather and hem the garments so that they do not fall on the ground
while praying. Included in this prohibition is the folding of Al-Shamagh and similar clothes.

May Allah grant us success! peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions.

Permanent Committee for Scholarly Research and Ifta"

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 201)

Fatwa no. 20238

Q: What is the ruling on the Salah (Prayer) of a Musbil (one who lengthens and trails
clothing below the ankles) particularly if he is an imam? Is it reprehensible or invalid? If
your eminence view it to be reprehensible, what do you say about the the last part of
the Prophet Muhammad's (peace and blessings of Allah be upon him) Hadith as recorded
by Abu Dawud concerning which Al-Nawawy said in (Riyad Al-Salihin): its Isnad (chain of
narrators) is Sahih according to the conditions of Imam Muslim: This hadith also points
out that Allah, Exalted is His Mention, does not accept the Salah (Prayer) of a Musbil
(one who lengthens and trails clothing below the ankles),? Does this clearly render the
Salah of the Mosbil as null and void, as one of the students asserted to us? We would like
to draw the attention of your eminence to the urgency of answering this question, since
this matter causes huge dissension among us in Egypt. Many of us are totally disturbed
by ignorance about this question, and so I hope that your Eminence provide us with the
correct view concerning it. May Allah reward you with the best!

A: Isbal (lengthening and trailing clothing below the ankles) of one's clothes below the ankles is
Muharrarn (prohibited), regardless of the clothes being a garment or trousers or any other thing.
There is severe punishment for him who is Musbil (one who lengthens and trails clothing below the
ankles), and this is clarified in the statement of the Prophet Muhammad (peace and blessings of Allah
be upon him): The part of an Izar which dangles below the ankles (causes the person wearing it to

be) in the Fire recorded by Al-Bukhari, and Imam Ahmad, and others. Also, the Prophet Muhammad

(peace and blessings of Allah be upon him) said: There are three types of people whom Allah will

neither address on the Day of Resurrection, look at (with compassion), nor purify (them of their sins),
and they will be tormented severely. They are: One who trails his Izar (garment worn below the
waist), one who boasts of his kindness to another, and one who promotes their business by false
oaths.) recorded by Imam Muslim and Ahmad Al-Nasa'y. Whoever prays and is

(Part No. 7; Page No. 202)

a Musbil (one who lengthens and trails clothing below the ankles) of his clothes below the ankles, his
prayer will be valid as such if he fulfilled its conditions, pillars and requested rites. But he is sinful and
liable to be punished for his Isbal (lengthening and trailing clothing below the ankles). As for the
mentioned Hadith in the question, it has been narrated on the authority of Abu Hurayrah (may Allah
be pleased with him) with the following wording: {A man was offering Salah (Prayer) while in the

state of Isbal (lengthening and trailing clothing below the ankles), the Messenger of Allah (peace and
blessings of Allah be upon him) said to him, "Go and perform Wudu 1 (ablution)." He performed Wudu 1
and returned. The Prophet (peace and blessings of Allah be upon him) told him again, "Go and
perform Wudu 1 ." He performed Wudu' again and returned. Another man asked, 'O Messenger of
Allah! Why did you command him to perform Wudu' (twice), and then you said nothing?' He (peace
and blessings of Allah be upon him) said, 'He was offering Salah while in the state of Isbal and Allah
does not accept the Salah of a Musbil (one who lengthens and trails clothing below the ankles).

However, this Hadith is not Sahih, Al-Nawawy was under Wahm (illusion) (may Allah be merciful to

hirm) when ranking it as Sahih (authentic)., but in fact it is Da "if (a Hadith that fails to reach the status
of Hasan, due to a weakness in the chain of narration or one of the narrators), since its Isnad
contains an unknown person and a Mudallis (a Hadith narrator who provides misleading information
about his shaykh or the chain of narration) who cited no Sanad. In case of assuming the soundness
of its content, the commandment of the Prophet (peace and blessings of Allah be upon him) in this
hadith to the Musbil (one who lengthens and trails clothing below the ankles) to repeat ablution was
for correcting him and drawing his attention to impermissibility of Isbal (lengthening and trailing
clothing below the ankles) so that he may realize the gravity and reprehension of what he has done.
This will eschew such a sin and his purity will become complete inwardly and outwardly. Isbal
(lengthening and trailing clothing below the ankles) is thought to be the manifestation and cause of
arrogance and conceitedness. The outward purity affects the inward one. The commandment of the
Prophet Muhammad (peace and blessings of Allah be upon him) to perform Wudu' was to be the
cause of forgiving the sin resulting in the wrath of Allah and the rejection of his prayers. Wudu 1
expiates for sins and completely removes them and eradicates their causes, in the same way as
Wudu' extinguishes anger. The evidence for this is the narration of "Aly ibn Abu Talib on the
authority of Abu Bakr

(Part No. 7; Page No. 203)

(may Allah be pleased with him) who said: Allah's Messenger (peace and blessings of Allah be upon
him) said: There is no person who commits a sin then performs Wudu' (ablution) and offers two

Rak "ahs (two units of Prayer) asking Allah (Exalted be He) for forgiveness, but Allah will forgive
them.} This Hadith is narrated by Imam Ahmad and the compilers of books of Traditions of the

Prophet Muhammad (peace and blessings of Allah be upon him) with a Sahih chain of narrators. As
for the statement attributed to the Prophet (peace and blessings of Allah be upon him) in the early
Hadith that: Allah does not accept the Salah of a Musbil (one who lengthens and trails clothing

below the ankles), this is an obvious threat and disapproval which implies prevention and deterrence

as interpreted rnetaphorocally. Salah (Prayer) is valid for him and he has fulfilled its obligation,
though he has offered it while being a Musbil (one who lengthens and trails clothing below the
ankles). The Salah (Prayer) as such is valid as mentioned before, although it might be unacceptable
in the Sight of Allah. The evidence for this is the narration of Abu Hurayrah (may Allah be pleased
with him) that the Prophet Muhammad (peace and blessings of Allah be upon him) said: 0 mankind!

Allah is Good and accepts only that which is good. The hadith is recorded by Imam Muslim in his

Sahih (authentic collection of Hadith) and Imam Ahmad in his Musnad (Hadith compilation). Since
Isbal (lengthening and trailing clothing below the ankles) is thought to be the manifestation and cause
of arrogance and conceitedness and this conflicts with the Islamic principle of humbleness and
submission to Allah, it became likely for the Musbil (one who lengthens and trails clothing below the
ankles) that Allah would not accept his prayer. Allah accepts the deeds of only humble and
submissive servants. The more humbleness, submissiveness, supplication and turning away from sin
a person is inclined to, the more acceptable to Allah his deeds become. Allah, the Most Exalted, says:
Verily, Allah accepts only from those who are Al-Muttaqun (the pious). Hence, every Muslim man

should rather refrain from this major sin
(Part No. 7; Page No. 204)

and offense jeopardising the acceptance of his prayer. Every Muslim man should eschew such a
sinful attitude, repent from it and draw near to Allah (Glorified be He) with what makes him most
obedient to His Commands. Every Muslim man should also turn away from all that displeases Allah so
that he may win His Pleasure and Paradise and shield himself from a painful torture and punishment
in the Day of Resurrection.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muharnrnad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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(Part No. 7; Page No. 205)

Funerals

(Part No. 7; Page No. 206)

Blank Page

(Part No. 7; Page No. 207)
Fatwa no. 85171

Q: Is it permissible to drip water in the mouth of the person who is dying?

A: It is permissible to drip water into the rnouth of the dying person to moisture his throat, and
facilitate for him the remembrance of Allah and the pronouncement of the Shahadah before death
(Testimony of Faith),

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions!

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"Abdul-Razzaq
-Aflfy

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ibn Baz

ngdorn of Saudi Arabia

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Fatwa no. 15430

Q: We have a morgue for the deceased. It is a room containing shelves on each one of
them the body of one deceased is placed. The bodies of the deceased belong to Muslim
and non-Muslim men and women. Each dead body is wrapped up with a peace of cloth
and placed on a separate shelf. My question to your eminence is about the ruling on this
issue: is our preservation of the bodies in this way considered to be mixing between men
and women? Does it contradict the rulings of the Shari'ah (the Islamic Law), bearing in
mind that this is system followed in all public and private hospitals of the country?

A: There is nothing wrong with the placement of the bodies of the deceased, men and women, on
the shelves of the same morgue as mentioned in the question, if this is necessary for some legal
reasons requiring the delay of their burial. The reason of preventing intermixing between men and
women who are alive is the fear of causing temptation, and this is not realized regarding those who
have passed away.

(Part No. 7; Page No. 208)

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions!

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Ghudayyan

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Fatwa no. 17513

Q: The issue of cremation. What is the Islamic ruling concerning the cremation of dead
bodies? I am a French Muslim and I live among Christians and Buddhists who are keen to
know the view of Islam on this matter?

A: Cremation is not legally permissible, and it is a pagan act. The Sunnah (action following the
example of the Prophet) concerning death and funerals in Islam is that the body of the deceased
Muslim is washed and shrouded. Then the funeral prayer is proceeded and once it has been done the
body is to be carried to the burial spot in the public cemetery for Muslims. This is because the
sanctity of the living Muslim remains the same after death. As for a non-Muslims, they should be
buried in a pit far away from urban areas so that his grave can be distinguished from Muslims'
graves. But his body should not be cremated.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions!

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The fourth question of Fatwa no. 16402

Q 4: One day, a person in our village passed away. I stood up and gave a brief word for
about five minutes from a book on topic of washing the dead, wrapping them up in a
shroud and extending consolations to his relatives. ..etc. Was this act of mine
permissible?

(Part No. 7; Page No. 209)

A 4: Teaching Muslims the affairs of their religious is one of the methods of calling to Allah (Exalted
be He) and is a duty upon Muslim scholars. Of these affairs is the clarification of the Islamic rulings
on funerals. However, teaching such rulings should not specifically be connected with a particular
time, that is to be offered upon someone's death, lest ignorant people may think that this is one of
Al-Sunan Al-Rawatib (supererogatory acts that were stressed and regularly performed by the
Prophet Muhammad) in the Shari'ah (Islamic Law). When there is a need for education, it should be
given at the proper time without specification.

May Allah grant us success! Peace and blessings of Allah be upon our Prophet Muhammad, his family
and companions!

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-Aflfy

'Abdul- "Aziz ibn
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Fatwa no. 21343

Q: The director of the Masjid (mosque) in the district where I live here in Britain
announced that there will be a funeral Salah (Prayer) tomorrow at noon. He urged the
worshippers existent at that time to turn up and offer Salah Janazah (Funeral) Prayer,
which is so far normal. Later on, one of the worshippers came forward and gave a piece
of admonition to people reminding them of the incident that: "One day the Prophet
Muhammad (peace and blessings of Allah be upon him) asked his companions while they
were sitting with him: Who from among you is fasting today? Abu Bakr (may Allah be
pleased with him) replied: I am, Oh Messenger of Allah! Once again the Prophet (peace
and blessings of Allah be upon him) asked his companions: Who from among you has
given in charity today? Again Abu Bakr (may Allah be pleased with him) replied: I have,
Oh Messenger of Allah! Then the Prophet (peace and blessings of Allah be upon him)
asked his companions: Who

(Part No. 7; Page No. 210)

from among you has attended a funeral prayer today? Abu Bakr (may Allah be pleased
with him) replied: I have, Oh Messenger of Allah! Then the Prophet (peace and blessings
of Allah be upon him) declared: Whoever performs these three actions (regularly),
paradise has become certain for him, or as the Prophet (peace and blessings of Allah be
upon him) stated. Therefore" - the man who gave the brief admonition commenting on
the announcement of the director of the mosque about Janazah (Funeral) Prayer in the
following day continued - "from this Hadith I urge you, dear worshippers, to come to
perform Janazah (Funeral) Prayer and fast and give charity tomorrow. This is because,
as you have heard in the Hadith that whoever has performed these three actions,
paradise is certain for him." The people in the Mosque and I understood that whoever
intended to come to perform Janazah (Funeral) Prayer should - or at least is
recommended - to fast that day and to give or intend to give in charity on that day so
that he may get the great reward, which is paradise In sha J a-Allah (if Allah wills) as
mentioned in the Hadith.

Now the question is: Does the request of that man who commented on the director of
the Mosque in urging people to fast and give in charity on the day when they perform
the Janazah (Funeral) Prayer conform to the Sunnah (action following the example of the
Prophet Muhammad Are fasting and giving in charity on the day when an individual
wishes to perform Janazah (Funeral) Prayer in conformity with the teachings of the
Sunnah and Shari'ah (Islamic Law)? Kindly give us the correct ruling on this matter. May
Allah reward you with the best!

A: It is not denied in the Shari'ah (Islamic Law) to combine between two or more types of goodness.

(Part No. 7; Page No. 211)

such as giving in charity and fasting. However, it is not required or indicated in Islamic Law that the
one coming to perform funeral prayer and follow it to the burial spot should fast and give in charity

when intending to do so, for the Prophet Muhammad (peace and blessings of Allah be upon him) did
not order us to this effect. Also Abu Bakr (may Allah be pleased with hirn) did not fast or give in
charity for the sole purpose of attending the funeral; but his attendance of the funeral coincided with
his fast and giving in charity on the same day. What this preacher mentioned is not correct. You
should draw his attention to this (incorrect direction).

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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The sixteenth question from Fatwa No. 17883

Q 16: What is the Islamic way of alleviating grief over the death of a loved one?

A 16: The Islamic way in this regard is to follow what was mentioned in the Qur'an. Allah (Exalted
be He) said: but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity,

say: "Truly! To Allah we belong and truly, to Him we shall return."} {They are those on whom are

the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who)
receive His Mercy, and it is they who are the guided ones, and what the Prophet Muhammad (peace

and blessings of Allah be upon him) mentioned by his saying: No servant of Allah is afflicted with a

calamity and says: Truly! To Allah we belong and truly to Him we shall return.

(Part No. 7; Page No. 212)

O Allah reward me for my calamity and compensate me for it with something good, except that Allah
will reward him for patience in his calamity and compensate him with something good.>

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
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ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question from Fatwa no. 16523

Q 2: How correct is the statement "Allah will punish the person whom He loves
beforehand in this world"? Does (affliction with) disease belong to the punishment by
which sins are forgiven?

A: Al-Tirimidhy (may Allah be merciful to him) related on the authority of Anas (may Allah be pleased
with him) that the Prophet (peace be upon him) said: When Allah wills good for His Slave, He

hastens to punish them in this worldly life, and when He wills evil for His Slave, He withholds
punishing them for their sin until they come to Him with that sin on the Day of Resurrection.) It

shares similarities with other Hadiths. Punishments are of numerous types, some of which include
illness and so on until the servant meets his Lord (i.e. passes away) and no sin is recorded for him.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad and
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

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Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

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(Part No. 7; Page No. 213)

Paying Off the Debt of the Deceased

Fatwa no. ( 11480 )

Q: A functionary whose salary does not meet his needs fell in heavy debt. He intended to
pay back his debt, but he could not until his death. What should be done regarding this?

A: The debt of a man who has died and did not pay it should be paid out of his estate.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

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Fatwa no. 12648

Q: My brother passed away about eight years ago in a car accident. He had some debts
and I have paid back them except one debt that remains uncleared. I am doing my best
to pay it off, but so far I am no table to do so. My question is: does the delay in paying
back the debt affect my dead brother? Kindly provide me with the answer, may Allah
reward you with the best.

A: The rights of the servants of Allah over each other are mostly attained through dispute.
Therefore, you have to hasten in paying back the remaining sum of your brother's debts, unless the
creditor foregoes it. However, you are worthy of being thanked for your endeavor to fulfill the debt of
your brother. This

(Part No. 7; Page No. 214)

is a sort of kindness and keeping good relationship with one's relatives. May Allah bless you and help
you to clear the rest of the debt!

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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rman

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15252

Q: Do we, the children of the deceased, have to pay hack the full loan taken out by our
later father immediately after his death, though the policy of the loan mentioned above
was to pay it back in installments for twenty five years. We are regularly paying all the
instalments to the real-estate bank at their due time? Does our father incur any sin if we
do not pay back all the instalments of the loan at one time to the bank, knowing that we
are small functionaries who do not possess the means to pay the full debt to the bank?
Also, if our father (may Allah be merciful to him) owed a debt to some unknown people
who did not come to demand it, though we have approached every each one of our
father's acquaintances and asked them (Is our father indebted to him?) They all
answered in the negative, but we fear that there may be some creditors unknown to us.
For, our father had a large circle of acquaintances. Kindly provide us with your view
concerning this matter. May Allah reward you with the best!

A: You have two options : either to pay back the debt of your father to the real-estate bank all at
once, or to pay back the debt in instalments according to the agreed upon policy by the bank. In both
ways j there will be no sin on your father in sha'a-Allah (if Allah wills), because the pay-back policy
agreed by the bank gives him the right to repay the debt by instalments.

(Part No. 7; Page No. 215)

Also, the debt may involve pawning. If you know no creditors to your late father other than the bank
and you publicized your readiness to pay back his debts, but no one came forward, then there is no
sin on him or you. You have done so good so far. May Allah reward you with the best for your
keenness to discharge the responsibility of your father!

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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-Aflfy

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question from Fatwa no. 15952

Q 1: How do we pay off the debt of the deceased if he just indicated that he is indebted
but did not identify the creditor or clarify the size of the debt?

A 1: When a person before death had mentioned that he had a debt but he did not name the
creditor or specify the amount of the debt it is obligatory in this case to announce in the press that
whoever claims a debt from so and so should approach his deputy or his heirs. Whoever comes with
proof of a debt owed by the deceased, this debt should be cleared from the estate of the deceased.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

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Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

Fatwa no. 16495

Q: A rigorous conflict occurred between a woman and her husband, especially over
financial matters. Her husband is slothful and does not endeavour to subsist for the
needs

(Part No. 7; Page No. 216)

of his family. So, as an alternative, she decided to buy electrical devices on credit and
sell them for cash in order to support her children and her husband. However, her
husband divorced her, and after ten days he sold all her furniture and appliances. Unable
to cope, she set herself on fire and died. Is it permissible to supplicate to Allah for her,
give Sadaqah (voluntary charity) and perform Hajj on her behalf as Kaffarah (expiation)
for her sins? Who should pay her debts? Should the husband pay off the debt? Or should
the claimant of her dues from her husband resulting from his selling of her furniture and
appliances fulfil the debt? Or should the debt be jointly paid by her children and her
husband? It is noteworthy that the husband refuses to pay a share of her debts. Kindly
illuminate us in this matter, may Allah reward you with the best and bless you!

A: Committing suicide is Hararn (prohibited) for which there is severe punishment. However, this
does not take the person out of the fold of Is la in, for it is a major sin other than Shirk (associating
others with Allah in His Divinity or worship). One who commits suicide is still regarded a Muslim and
so it is permissible to supplicate Allah for them, give Sadaqah and offer Hajj on their behalf. All these
are acts of obedience that will avail them if Allah accepts them. As for the debts due on the woman
who killed herself, they should be repaid from her estate. The objects she left are to be sold and the
debts are to be repaid out of its total value. Her children are not entitled to any share of her estate
except after her debts are paid in foil. If there are still some debts that have not been paid, they are
still due on the deceased and it is not obligatory on the children or the husband to pay her debt,
except by way of charity. They and other Muslims should seek Allah's Reward and participate in the
payment

(Part No. 7; Page No. 217)

of the remaining dues.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

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The first question of Fatwa no. 17548

Ql: Our father died leaving behind a debt that will take us more than two years to repay.
His responsibility has been absolved on account that his son-in-law has taken upon
himself to repay the debt. My father left us two buildings hired annually during Ramadan
and the season of Hajj. However, their revenue does not suffice repaying his
outstanding debt at the present time. My father left two married daughters, a third
adult unmarried, and other five children who are underage. My questions are:

1- Should we meet with the creditors to reach an agreement with them regarding
repaying them the debts in instalments i.e. to pay them a certain sum every year?

2- Is there still any sin for which the deceased is punished, though after his responsibility
has been cleared by his son-in-law who undertook paying back the debt?

3- Or, should we sell one of the two buildings, bearing in mind that they both are pawned
and can only be repossessed after paying the money due on them? Please guide us!

(Part No. 7; Page No. 218)

Al: It is obligatory to hasten in repaying the debt due on the deceased, either through selling both or
just one of the two buildings to fulfil his obligation, unless the creditors agree to receive their dues
from the annual rent of the two buildings till the payment of the full debt. There is no harm in this.
On the other hand, undertaking to pay back the debt of the deceased on the part of any relative only
discharges former's responsibility after the debt has been repaid in full.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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"Abdul- "Aziz Al Al-
Shaykh

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"Abdullah ibn
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"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17762

Q2: What is the ruling on a debtor who has died without making a will that his debt
should be repaid?

A2: If the deceased has an estate, his debt should be paid out of it even if he had not left a will to do
so. If he has no inheritance, it is Mustahab (desirable) for his heirs or other virtuous people to
voluntarily pay his debt on his behalf. Otherwise, the debt will remain due on hirn.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muharnrnad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

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(Part No. 7; Page No. 219)

The second question of Fatwa no. 18230

Q2: My father died owing some money to people. Some of them has absolved him from
the debt, and I managed to repay the debt due to some creditors and asked the rest to
absolve my father's obligation on the understanding that I shall pay them back later. Is
this permissible? What is the ruling concerning this matter?

A2: The debt remains due on the deceased until the creditor forgoes it or it is paid back on his
behalf. His responsibility is not discharged once another person has taken upon himself to repay it.
Thus be mindful, may Allah grant you success, to repay it in order for the deceased to rest in peace.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad and
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-
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Shaykh

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ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18625

Q: My father died leaving a debt of sixty silver Rivals, which is the price of clothes and
furnishings he had bought forty years ago. I tried hard to find the creditor, but I could
not. What should I do now regarding the debt of my father? Should the money be paid
according to the market value of silver? Kindly advise me on this issue, may Allah reward
you with the best!

A: The mentioned dirhaims are a debt on your father. They should be repaid either as silver coins if
available or to pay their equal value in cash. They should be paid out of his left estate, if he has left
any. If he has no inheritance and you are earnest to repay his debt this is most virtuous. But if you
can not find the creditor after exerting all means of searching, then you may give the sum of the debt
in charity on his behalf.

(Part No. 7; Page No. 220)

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19347

Q 2: My father took a loan from the Agricultural Bank. He paid hack some installments,
but he still owes some amount of the loan of which some installments have heen overdue
for a period. He could not continue repaying them due to financial circumstances,
knowing that our government, may Allah honor it, has not demanded him to pay back the
money till now. Is this to be considered a loan that my father must pay?

A: What you mentioriGd is a debt that is due on your father's estate. It must be repaid unless waived
by the government.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19679

Q 2: If a deceased debtor has a brother or some relative who wants to pay back his
debts, but he has no money available at the present time, will the debt of the deceased
be waived if a relative borrows money to repay the debt on his behalf? Is the
responsibility of the deceased discharged in this case? Please answer us!

A: If a person undertakes to pay back the debts of the deceased, whether he

(Part No. 7; Page No. 221)

has enough money to do so or borrows this sum and pays it to the creditors, this discharges the
responsibility of the indebted deceased and his burden is lifted from him. To put it in plain words, his
responsibility is only discharged when the rights due on him are paid back to those who are entitled.
This is clearly understood from the Hadith narrated by Jabir (may Allah be pleased with him): {A man

died and we washed him, perfumed him, shrouded him, and then brought him to the Messenger of
Allah (peace be upon him) asking, 'Would you offer Janazah (Funeral) Prayer over him?' He (peace
be upon him) walked some steps and then asked, 'Is there any debt due from him?' We replied, 'Yes,
two Dinars.' The Prophet (peace be upon him) left. Abu Qatadah then undertook to pay them back.
Coming back to the Prophet (peace be upon him), Abu Qatadah said, 'The two Dinars are my
responsibility (on his behalf).' The Messenger of Allah (peace be upon him) asked, 'Will the right of
creditor be taken care of and the deceased be absolved from them?' Abu Qatadah replied in the
affirmative. Consequently, the Prophet (peace be upon him) led them in offering Janazah Prayer over
him. The following day the Prophet (peace be upon him) asked, 'Have the two Dinars been repaid?'
Abu Qatadah replied, 'He only died yesterday!' The next day Abu Qatadah came to the Prophet
(peace be upon him) and said, 'I have repaid them.' The Messenger of Allah (peace be upon him)
said, 'It is now that his skin has cooled.' (Related by Imam Ahmad in his Musnad, vol. 3 p. 330; Abu

Dawud and Al-Nasa'y related a similar Hadith)

(Part No. 7; Page No. 222)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19679

Q 1: A relative of mine died while liable for payments on a car bought on an installment
plan. The question is: Do these installments become due immediately, or should
repayments remain deferred as they are? Answer us, may Allah reward you with the
best!

A: There are two cases regarding a person who dies while liable for payments scheduled on an
installment plan. If heirs guarantee to pay the creditors through mortgage or by a solvent guarantor ,
installments may remain as they are, and thus be payable at their fixed deferred times. However, if
heirs do not commit to the installment plan, payment becomes due immediately by the death of the
debtor. In this regard, heirs should proceed as soon as possible to pay off the debts of the deceased
out of his wealth, if he had any; or out of their wealth, if it is within their capacity. This is meant to
discharge the responsibility of the deceased and to free him from being accountable for people's
debts, for indeed (the soul of) one who dies is held hostage by his debts until they are paid off.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 7; Page No. 223)
Fatwa no. 16494

Q: I have employed an Egyptian driver for a fixed monthly salary. He has worked for
three months on a refrigerator car. Feeling that he was diligent and wishing to help him
get more than the fixed monthly salary, I rented him the refrigerator car for seven
thousand riyals per month. In fact, he already benefitted from the rent revenue for
three months and twenty days. Late during the last month of Ramadan, 1413 A.H.,
namely on the 27th night thereof, he died in an accident. The only passenger who was
with him was unharmed, but the car was completely destroyed. Anyway, I fulfilled my
obligations toward his dead body fulfilling his family's request to send it to Egypt. In fact,
I made the necessary procedures and sent his remains at my expense, although he owes
me a certain sum of the car rental. I hope that Your Eminence will inform me of my
Shar *y (Islamic legal) responsibility toward the deceased, so that I might be free from
accountability before Allah. Actually, the incident as I described is based on the traffic's
report as it took place near *Afif.

A: Your obligation toward this dead man is to submit his dues to his Shar "y attorney through a
docu ment from the Shari "ah (Islamic law) court to this effect in order to be free from accountability.
As for your rights on him, you have the option to waive them or demand them from his family either
through the court or a mediator.

(Part No. 7; Page No. 224)

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19006

Q 3: Is a child dictated Talqin (encouraging someone dying to say: "La ilaha ilia Allah") if
he dies at the age of 5 or less?

A: A child is not to be dictated Talqin upon his death because he is not Mukallaf (person meeting the
conditions to be held legally accountable for their actions).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19238

Q: We have a custom prevalent in our country, that is: If a man dies, women will ask to
enter and kiss him. They say that they are blessed with him: That they do so to bid him
farewell. Likewise, if a woman dies, men will get blessed by her; that is to say salam
(Islamic greeting of peace) to her.

Is this action permissible or prohibited? Give us a Fatwa (legal opinion issued by a
qualified Muslim scholar). May Allah reward you with the best!

A: This action has no basis in Islamic Law. Nothing about this has been reported from the Prophet
(peace be upon him) nor from the Sahabah (Companions of the Prophet). This may lead to

(Part No. 7; Page No. 225)

prohibited or polytheistic matters. However, there is nothing wrong with kissing the deceased for love
and not for getting blessed, because it has been authentically reported that Abu Bakr As-Siddiq (may
Allah be pleased with him) kissed the Prophet (peace be upon him) between his eyes after his death.
However, this is not permissible for a woman except to a Mahram (spouse or un marriageable
relative) from among men. Likewise, this is not permissible for men except to their Mahram (spouse
or un marriageable relative) from among women.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 226)

Acceleration of burying the dead

The third question of Fatwa no. 20123

Q 3: Is it preferable to accelerate the process of burying the dead or is it preferable to
wait until people gather in large numbers and the time of an obligatory Salah (Prayer)
becomes due? May Allah reward you with the best!

A3: It is a Sunnah (action following the example of the Prophet) to accelerate the process of
preparing, shrouding and praying for the dead, even at a time other than that of the obligatory Salah
when a sufficient number of praying persons are present Evidence for this is what has been narrated
by Sa " id ibn Al-Musayib on the authority of Abu Hurayrah (may Allah be pleased with him) that the
Prophet (peace be upon him) said: Hurry the funeral up. If the deceased is righteous, you will be

bringing him towards good and if otherwise, it will be an evil that you take down from your
shoulders.) (Agreed upon by Al-Bukhari and Muslim). This is the wording of Al-Bukhari (vol. 2, p. 88).

If the time of an obligatory Salah is approaching, Janazah (Funeral) Prayer can be delayed in order to
be performed at the time of any obligatory Salah for the benefit of increasing the number of praying
persons. This will be acceptable under the condition that the deceased will not be harmed. This is
more preferable, according to the narration of Ibn 'Abbas (may Allah be pleased with him) that he
heard the Prophet (peace be upon him) saying : If a Muslim dies and forty men, who are not

Mushriks (those who associate others with Allah in His Divinity or worship), perform the Janazah
Prayer for him, Allah will let them intercede for him. Related by Imam Muslim in his Sahih (Authentic

Hadith Book) and Abu Dawud in his Sunan (Hadith compilations classified according to jurisprudential
themes). Abu Dawud reported in another narration on the authority of 'Aishah (may Allah be pleased
with her) : Each dead person for whom a community of Muslims, whose number amounts to one

hundred, performs Janazah Prayer

(Part No. 7; Page No. 227)

and wants to do Shafa "ah (intercession) for him, their Shafa "ah will be accepted. There is no

contradiction between the two narrations. Allah (Exalted be He) informed His Prophet (peace be upon
him) of the status of the dead person for whom one hundred persons prayed. The grace of Allah
increases with giving the same reward for the deceased one for whom forty people offered Janazah
Prayers, of which the Prophet (peace be upon him) was informed. The concept of how many does
not serve as supporting evidence in the view of the Jumhur (dominant majority of scholars) of the
principles of Islamic Jurisprudence. Information on the acceptance of Shafa "ah of one hundred does
not preclude the possibility of accepting the Shafa "ah of a less number. The grace of Allah is great
and abundant.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 228)

Washing and shrouding a deceased

The second question of Fatwa no. 16299

Q 2: We have people who used to prepare the dead for burial by washing, embalming,
and shrouding them. However, there are some matters which we would like to be
clarified, in terms of permissibility and impermissibility. They are:

1 - Uncovering the x Awrah (private parts of the body that must be covered in public) of
the dead during washing.

2- Spraying the shroud with perfume after washing and shrouding them.

3- Uncovering the face of the dead when undoing the ties of the shroud in the Lahd (a
crevice on the side of a grave facing the direction faced for Prayer) while lying on their
right-hand side and before burial.

A 2: 1- It is not permissible to uncover the "Awrah of the dead because their inviolability during
death is like their inviolability while being alive.

2- Perfuming the shrouds with incense and so on before wrapping the dead in the shroud is an act of
Sunnah (action following the example of the Prophet).

3- It is Mashru " (Is la mica I ly permissible) to undo the ties of the shroud after placing the dead in the
Lahd (a crevice on the side of a grave facing the direction faced for Prayer) and before burial. It is to
be noted that uncovering the face of the deceased has no basis in Shari "ah (Islamic law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 229)

The first Question of Fatwa no. 17035

Q 1: One of my sons is 18 years old. Allah (Exalted be He) decreed that he and another
three persons died while travelling in the car of one of his friends. He hired the car from
a company. The car fell with them from the top of a mountain and they all died. On
burying them, they bled so much that we thought that their blood would not cease. By
then, one of the Shaykhs came to us and said: "Do not wash them as long as they bleed,
perhaps they are martyrs. Wrap a shroud over their remaining clothes and around them
as they are. We did so without washing them. We do not know whether this is
permissible or not. Please give me Fatwa about this matter.

A 1: It is obligatory to wash the above-mentioned dead people as is done with other dead Muslims.
The above-mentioned statement that their ruling is like that of the martyrs is incorrect because the
martyr, who is not washed, is the one who dies on the battlefield doing Jihad (fighting in the Cause of
Allah) against the unbelievers. However, due to the fact that they were buried and the Janazah
(Funeral) Prayer has been offered for them, these (rituals) should not be repeated. Those who
neglected to dothis should make Istighfar (seeking forgiveness from Allah) and repent for failing to
do their duty towards the dead Muslims.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 230)

The fourth question of Fatwa no. 16744

Q 4: Is it permissible for a man to wash the dead body of his mother or daughter in case
no woman knowing the rulings of washing the dead is available? Please, give us your
Fatwa (legal opinion issued by a qualified Muslim scholar)!

A: Washing the dead is a Shar'i (Islamic legal) obligation. However , it is permissible for neither a
man to wash the dead body of a woman nor vice versa. An exception to this is the case of two
spouses, as it is permissible for a husband to wash the dead body of his wife and for the wife to
wash the dead body of her husband. This is supported by the Hadith reported on the authority of
"Aishah (may Allah be pleased with her) that reads: If you die before me, I will wash you and

shroud you. (Related by Ahmad and others). Moreover, Asrna' bint "Urnays (may Allah be pleased

with her) washed the dead body of her husband Abu Bakr As-Siddiq (may Allah be pleased with him)
in execution of his will. Similarly, the dead body of Fatimah (may Allah be pleased with her) was
washed by her husband "Aly (may Allah be pleased with him).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. ( 16570 )

Q: My father (may Allah be merciful to him) died in 1377 AH, i.e. about 37 years ago. He
fell to his death from a high mountain peak but those who were present at the time of
death could not bring him down as the mountain was so rugged. However, they put his
body under a protruding rock plugging its sides so that it might not be exposed to the
danger of beasts of prey. Moreover, they neither washed his body,

(Part No. 7; Page No. 231)

shrouded him nor offered Janazah (Funeral) Prayer for him.

Is it permissible to move the remains of his body to the nearest grave in the plain. How
can we perform washing, shrouding and Janazah Prayer?

A: It is well-known that the Shar "y (Islamic legal) ruling is that it is Wajib (obligatory) to wash,
shroud, bury and offer Janazah for the deceased. In case washing the deceased is unfeasible, an
alternative, i.e. Tayatntnutn (dry ablution with clean earth), should be employed and if shrouding is
unfeasible, it will be waived. Moreover, if offering Janazah for the deceased is unfeasible, it should
be offered over the grave and if one dies in a country whose citizens did not offer Janazah for him,
Salat-ul-Gha'ib (Funeral Prayer in absentia) should be offered. Seemingly, it is apparent according to
the question that those present at the time of your father's death did their best but could not bring
him down from the mountain. In this regard, Allah (Glorified and Exalted be He) says: Allah burdens

not a person beyond his scope. He (Glorified and Exalted be He) also says: So keep your duty to

Allah and fear Him as much as you can Since death took place a long time ago, you do not have to

do any of the above-mentioned things.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 232)

Fatwa no. 16265

Q: We would like to ask you about those who die in the hospitals of Makkah Al-
Mukarramah and other similar entities like traffic, police, and municipality concerning
washing the dead since it is noted that those mentioned above, specifically hospitals
cover the face and head of the dead Muhrim (pilgrim in the ritual state for Hajj and
Umrah) whether a man or a woman. We would hopefully like you to give us a written
Fatwa (legal opinion issued by a qualified Muslim scholar) explaining how to deal with
such cases taking into consideration the following:

1- If the face and the head of the corpse is totally burnt.

2- If the face and the head were damaged because of an accident.

3- If the face of the dead woman was pretty.

4- If it is necessary to keep the dead body in the morgue.

A: The Sunnah (action following the example of the Prophet) is to wash the person who died in a
state of Ihrarn (ritual state for Hajj or "Urnrah) with water mixed with Sidr (lots tree) or similar
substances, never to apply perfume to either men or women, never to cut any of their hair or nails,
never wrap dead men in Makhit (clothes sewn to fit body limbs) or to cover one's head or face. If
there are Ajanib (men lawful for the woman to marry) present in the wash of a dead woman, they
must cover her face relying on what has authentically been proven from Ibn Abbas (may Allah be
pleased with them both) that the Prophet (peace and blessings be upon him) said about one of his
Sahabah (Companions) whose camel broke his neck while he was staying in "Arafah : wash him

with water mixed (with the leaves of) the lote (tree) and keep his face exposed; (he, the narrator)
said: And his head (too), for he would be raised

(Part No. 7; Page No. 233)

on the Day of Resurrection pronouncing Talbiya. As for a woman, her head and face must be

covered exactly like other parts of her body; since it is Niqab (face veil) which is not allowed in Hajj,
but covering her face with anything else is Wajib (obligatory) specifically in the presence of Ajnaby
men. If the dead body is burnt, Taymmum (dry ablution) should be applied, as well as in a case if is
not easy to wash the face of the dead body.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20344

Q 2: I participated in washing a very old woman whose hair was curly in a strange
complicated manner, a woman who was present with me then, advised me to braid her
hair, so I tried to undo her curly hair to braid it like what the woman said but it was in
vain, I could not achieve the job, at last I cut the tips of the complicated curly hair of the
dead woman until I was able to braid her hair three plaits depending on the opinion of
that woman, Is there any sin on me doing so, or should I pay any Kaffarah (expiation)?

A 2: If the reality is as you have mentioned, then there is no sin on you since you did not cut the hair
without any excuse, but you only acted like this to be able to braid her curly hair three plaits following
the Sunnah (action following the example of the Prophet). It was reported by Um "Atiyyah (may Allah
be pleased with her) that she said: (We braided her hair in three plaits, and put them behind her)
referring to one of the daughters of the Prophet (peace be upon him). This Hadith is agreed upon by
Al-Bukhari and Muslim.

(Part No. 7; Page No. 234)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20529

Q 1: Is it permissible for a brother to stay during the washing of the dead body of his
sister or mother if there are two Ajnaby men (man lawful for the woman to marry)
washing them?

A 1: Washing dead women must be done by women, men are not allowed to take part in washing
them even if they are Mahrams (spouses or unmarriageable relatives) of the dead woman except the
husband who is the only person allowed to wash the dead body of his wife.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Is it permissible to write Shahadah (Testimony of Faith) on the forehead of the dead
person using aloes wood perfume after washing him?

A 2: It is impermissible to write anything by any means on the forehead of the dead person.
Moreover, it is impermissible to write anything on his grave; this is applicable to shahadah and
anything else since it is categorized as Bid "ah (innovation in religion). The prophet (peace be upon
him) himself did not allow writing on the graves of dead people, and this applies to writing on any
part of his body because this does not avail him anything.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: Is close sequence a condition for the validity of washing a deceased? What if this
sequence is not followed?

A 3: The washing of the dead body is to perform Istinja' (cleansing the private parts with water after
urination or defecation) for thern to remove any found secretions, then a complete ablution should be
performed like that done before Salah (Prayer), the head should be washed with water mixed with
the leaves of Sidr (lote tree) or

(Part No. 7; Page No. 235)

any other cleaning substances. Water should be poured over the whole body to overwhelm it all, this
is obligatory only once, but it is Mustahab (desirable) to do it three times until the dead body is
purified, otherwise they must be washed until they become clean.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20984

Q 2: What is the ruling on someone who had sexual intercourse with his wife at night and
died while he was still Junub (person in a state of major ritual impurity)?

A 2: Whoever died while he was Junub, he should be washed like any other dead person
accompanied by the intention of removing Janabah (major ritual impurity related to sexual
discharge).

May Allah grant us success! May peace and blessings be upon Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 7; Page No. 236)

Miscarriage

Fatwa no. 14985

Q: My wife used to have health troubles whenever she was pregnant, especially in her
six months of pregnancy. Five or six years ago, she miscarried a fetus in its fifth month in
the military hospital of Riyadh. This took place twice in the same hospital in Riyadh one of
them was five months old while the other was only four months old.

The hospital has its own system for burying miscarried fetuses, when my wife miscarried,
they put the fetus in a jar and asked me if I would like to take it or to sign a statement
which gives the hospital the right to manage the whole affair. I signed giving them all
credits to do what is Islamically needed in this case. Was I right in my behavior or not?
Also, I did not give this miscarried fetus a name; is it permissible after six years to give it
a name? Is there any sin on me? I hopefully wish Your Eminence will clarify this issue,
may Allah reward you with the best!

A: There is no blame at all in authorizing the hospital to carry out the necessary procedures like
washing, enshrouding, offering Janazah (Funeral) Prayer, and burying it. It is desirable to give Aqiqah
(sacrifice for a newborn) for it and give it a name even after the long period you mentioned in your
question whether it was a male or female. May Allah make it intercessor for you, accept his
Shafa"ah (intercession), and grant you children better than it.

(Part No. 7; Page No. 237)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent committee for Scholarly research and Ifta"

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"Afify ibn Baz

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Fatwa no. 16210

Q: I got married, became pregnant, and gave birth to a child, it was the first child. Five
months later I became pregnant for the second time, but I miscarried in the fourth
month and cast it in the drain of the bathroom out of my ignorance of Sharp ah (Islamic
law) rulings. I hopefully wish that Your Eminence will clarify this issue and the
consequent legal rulings, taking into consideration that I awfully regret what I have done
and repent to Allah. Please, clarify this issue for me. May Allah reward you with the best!

A: If the reality is as you have mentioned in your question, and if the fetus was four months before it
was miscarried, it should be washed, shrouded, and a Janazah (Funeral) Prayer should be offered
over it because life was breathed into it at this period like any other creature.

Throwing the fetus in the drain of the bathroom is a gross mistake for which you have to perform
Tawbah (repentance to Allah) and ask Allah for forgiveness. Moreover, you have to make sure of any
religious matter by asking scholars.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Zayd

Al-Shaykh

Ghudayyan

Fawzan

-Aflfy

"Abdullah ibn Baz

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The second question of Fatwa no. 16312

Q 2: A woman miscarried while she was in her fourth or

(Part No. 7; Page No. 238)

fifth month of pregnancy, but she did not bury her fetus. What is the ruling on this
regard?

A 2: If the fetus was miscarried after it was four months old or higher, it should be washed and
shrouded, and the Janazah (Funeral) Prayer should be offered over it It should also be buried
because it was a living being at this period like any other creature according to the Hadith of Al-
Mughirah ibn Shu "bah (may Allah be pleased with him) that the Prophet (peace be upon him) said:
Janazah Prayer should be offered over a miscarried fetus. (Related by Abu Da wud and A I-

Tirmidhy). Negligence in carrying this out is a great sin which requires performance ofTawbah
(repentance to Allah).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17977

Q: More than 35 years ago I went with another female neighbor to one of the houses
next door in which there was a woman in a state of miscarriage. The fetus was in its
second or third month and when it fell down, it was about a three cm small piece of meat.
We, my female neighbor and I, tried to inspect the fetus to make sure that it was a fetus
and nothing else but while doing so, we separated the head from the body
unintentionally, what are we supposed to do ?

A: If the reality is as you have mentioned in your question, there is no sin upon you in this regard
because life was not breathed into this fetus until this time.

(Part No. 7; Page No. 239)

May Allah grant us success! peace and blessings be upon Prophet Muhammad, his family and
Companions!

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Ghudayyan

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ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18973

Q 2: Is there any sin on a woman who miscarried during the early months of her
pregnancy but she did not recognize it except after others drew her attention to the
fact that she had miscarried but she had thrown it away thinking it was just clots of
blood ?

A 2: If what she had secreted was just clots of blood without any distinctive characteristic of a child
like a head, a hand, or any other organ, there would be no blarne on her if she threw it away.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18512

Q 2:1 was pregnant but I miscarried in the second month. Is it Wajib (bligatory) on me to
pay Sadaqah (voluntary charity) like clothes or food? Is it Wajib to give a miscarried
fetus a name?

A 2: It is impermissible to abort a fetus intentionally even in
(Part No. 7; Page No. 240)

the second month. Therefore , if you aborted the fetus on purpose, there would be no obligatory
Kaffarah (expiation) upon you but you have to ask Allah for repentance and forgiveness and decide
not to return to such a horrible mistake. If you miscarried naturally, there would be no sin on you.
Moreover, you are not asked to pay Sadaqah for the fetus and it is also not Wajib to give it a name
because life was not yet breathed into it. Nevertheless, if it had completed the fourth month or more
and life was breathed into it, it should be washed, a Janazah (Funeral) Prayer should be offered for
it, a name should be given to it, and an "Aqiqah (sacrifice for a newborn) should be offered for it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Zayd

Salih Al-
Fawzan

"Abdullah ibn
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Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 18671

Q 3: I have miscarried twice once in sixth month and the second in the second month. I
miscarried both of them at home. Since I was alone, I buried them in a place near our
house and that place was turned later into a graveyard. I never expected it to be like
that, though the owners of the land did not know that there are children buried in this
place. I do not know whether there is any sin on me. I hope Your Eminence will clarify this
issue for me. May Allah reward you with the best!

A 3: If the miscarried fetus completed four months or more, it would be Wajib (obligatory) to wash,
shroud, offer Janazah (Funeral) Prayer for it and bury it in a grave. What you did with the six month
miscarried fetus was a gross mistake. It should be disinterred if possible and its remains should be
wrapped and moved to the public cemetery.

(Part No. 7; Page No. 241)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-Fawzan

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Fatwa no. 21310

Q: A young woman from Yemen, said: "I accompanied my sister-in-law to the hospital.
She was pregnant in its fourth month and was bleeding for two days. When we were
admitted into the hospital, the specialist decided she should be hospitalized because she
was very tired. She asked me to accompany her to the bathroom. As soon as she
entered, the miscarried fetus fell directly into the drain of the toilet. She fainted
immediately after that. I was terribly surprised and confused, and got scared not
knowing what I should do, I hurried to the water hose and switched it on until it pushed
the fetus into the drain. I took her back to her bed in the ward. I swear that I did not
know whether it was alive or dead but to my best judgment it was dead. I have told my
father and brother the whole story but they did not blame me, though I feel great
remorse towards what I have done. What should I do to expiate for this unintentional
incident because I am worried and confused? Guide me. May Allah reward you with the
best!

A: If the aborted fetus did not complete the fourth month, there would be no
(Part No. 7; Page No. 242)

legitimate rulings concerning it. However, it would have been better if this fetus was taken and
wrapped in a piece of cloth. Since nothing has taken place, there would not be any sin on abandoning
it.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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of Scholarly Research and lfta r

Fatwa no. 21000

Q: Nine years ago, my wife was in her fifth month of pregnancy when she suffered
bleeding that continued until the end of the sixth month. She was hospitalized since the
beginning of bleeding but she miscarried a dead boy fetus in the sixth month. My wife
asked them to deliver the child to me to bury it. However, they told her they would
deliver it during the visiting break. At the time of visits, she asked about it again but
they told her that they had sent it to Aseer Hospital for laboratory tests to pinpoint the
causes of bleeding. After they told my wife about these tests I did not ask nor do I know
the destiny of that miscarried child until now. I hopefully wish Your Eminence will clarify
this issue for me.

A: If a miscarried fetus completed its fourth month, it would be Wajib (obligatory) to wash, shroud,
offer Janazah (Funeral) Prayer, and bury it in the public graveyard like any other dead person. It
would be Mustahab (desirable) to give it a name and offer "Aqiqah (sacrifice for a newborn) for it.
What this father did of not asking for his miscarried child

(Part No. 7; Page No. 243)

is a gross mistake especially since it had completed its sixth month. Moreover, it is a blarnable
negligence. He has to repent to Allah and ask the hospital staff about what happened to his
miscarried child at the time to discharge the obligation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

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Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21082

Q: I would like to ask Your Eminence about miscarried children in the morgue of Tarif
hospital. There are twelve of them; the first has been there since 1406 A.H. and the last
has been there since 1416 A.H. The dates of the admission of some of them are
unknown. Moreover, there are separate limbs scattered like fingers, hands and the like. I
asked the manager of the hospital to tell the governor that those children have been for
a long period of time in the morgue of the hospital and their parents did not receive them
and that there is no sufficient information to know the addresses of their parents and
that there is someone who offers to take their bodies and perform the necessary
procedures to bury them, they agreed that I can receive them and wash, shroud, pray
for, and bury them. My question is:

1- Is it permissible for me to receive them without the knowledge of their parents taking
into consideration that it is impossible to know their addresses because the available
data of addresses are not enough and the cases have been in the hospital for a very
long period of time?

(Part No. 7; Page No. 244)

2- As for the miscarried fetuses which completed four months; they should be washed,
shrouded, offered Janazah (Funeral) Prayer for, and buried in the public graveyard of
Muslims. What is the ruling if the miscarried fetus is under this age? Is it permissible to
throw it in the dump or in the sewerage system?

3- The age of some of those children in the morgue cannot be distinguished as a result of
the change of their bodies and colors and the complete atrophy of their bodies, how
should we behave in this case?

4- Is it permissible to bury two or three of them in one grave, how should it be done?

5- What is the ruling on washing, shrouding, offering prayer, and burying the limbs?

A: 1- The manager of the hospital is responsible for taking the necessary procedures of delivering
the miscarried fetuses to their parents immediately after miscarriage. It is impermissible to postpone
this delivery without a legitimate excuse which entails this delay.

2- Those children whose parents' addresses are known must be delivered to them. Those whose
parents' addresses are unknown the management of the hospital or whoever donates to receove
them from the morgue should adhere to the following:

A- If the miscarried fetus is less than four months of age, it should be wrapped in a piece of cloth
and buried in any pit in the public cemetery without being washed or offered Janazah (Funeral)
Prayer for,

(Part No. 7; Page No. 245)

because life was not yet breathed in it.

B- If the miscarried fetus is four months of age or more, it is Wajib (obligatory) to wash, enshroud.

offer Janazah (Funeral) Prayer for, and bury it. If they are more than one, each should be buried
alone in a separate grave like any other dead person.

3- As for the separate limbs which were cut off of the dead, they must be washed and inserted into
his shroud. If the person whose limbs are separated from them is not present, the limb must be
washed, shrouded, offered Janazah (Funeral) Prayer for, and buried in a single grave in the public
cemetery because this was the behavior of the Sahabah (Companions) of the Prophet (may Allah be
merciful to them all) towards the separate limbs of the dead. A limb which is amputated off from a
live person should be buried in a pit in the public cemetery without being washed or offered prayer
for.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

"Abdullah ibn Ghudayyan

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 14845

Q 1: What is the ruling if someone died and someone else other than his relatives bought
the shroud from his money and refused to be paid back the price from the dead person's
son, taking into consideration that the dead was not poor. I hope Your Eminence will
clarify the issue for me.

A 1: There is no harm if a Muslim offers to buy the shroud for his fellow Muslim,
(Part No. 7; Page No. 246)

whether the dead person was rich or poor and whether the donor was a relative or not.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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of Scholarly Research and lfta r

The first and third questions of Fatwa no. 18230

Q 1: My father died on Friday 30/07/1416 A.H., while we were on our way to the
hospital. One of the people who were with me bought the shroud, after the funeral I
tried to pay him its price but he swore he would not take the price, what is the ruling in
this case?

A 1: The person who bought the shroud for your father has done a good deed. If he refused to be
paid back the price, then he has done it for the sake of Allah. There is no blarne on you nor on your
dead father since this man intended to donate.

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

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Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: If someone requests, in his will, to be buried in a specific place, but was buried in
another available grave, is this permissible? What about executing his will in this regard?

A 3: If the dead person requests in his will to be buried in a certain country or a certain place, it will
not be Wajib (obligatory) to carry out such kinds of wills. He should be buried with other Muslims in
any available place. All praise be to Allah.

(Part No. 7; Page No. 247)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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Salih Al-
Fawzan

"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 17172

Q 1: In hospitals, we receive people injured in accidents while they are in a state of
Ihram (ritual state) for Hajj or Umrah, who consequently die due to these accidents.
The hospital's management keep them in the morgue or deliver their bodies to their
families after wrapping them in bed sheets or a piece of cloth which also covers their
faces and heads, is this a correct procedure? What is the valid procedure in such cases?
Are men and women the same in this ruling? Some of the dead who are in a state of
Ihram either for Hajj or for ^Urnrah die due to fire or being run over or the like which
causes the deformation of their faces and skulls, this leads those in charge of the dead
bodies to cover their faces and skulls, is this procedure correct, and what is the valid
procedure in such cases?

A 1: It is not permissible to cover the head of a dead man in the state of Ihram, nor his face even if
he is run over or burnt according to the general statement of the Prophet (peace be upon him) about
the Muhrirn (pilgrim in the ritual state for Hajj and "Urnrah) whose camel broke his neck while he
was staying in "Arafah : Wash him with water and Sidr (lote tree) and shroud him in his two pieces

of cloth, and neither perfume him, nor cover his head, for he will be resurrected on the Day of
Resurrection as pronouncing Talbiyah (devotional expressions chanted at certain times during Hajj
and "Urnrah). Unless it is needed to wrap his head because it is smashed into pieces,

(Part No. 7; Page No. 248)

there would be no blame then to keep the damaged parts of the dead body together.

Women's faces and heads must be covered like the rest of her body, since it is only Niqab (face veil)
which is not allowed in Hajj, but covering her face with any other thing is obligatory specifically in the
presence of Ajnaby (man lawful for the woman to marry).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18556

Q 2: Is it permissible for anybody to request in his will to be shrouded in his Ihram
(clothing worn during the ritual state for Hajj and x L)mrah) whenever he dies? Is there
any advantage in doing so?

A: We do not know of any evidence from the Sunnah (whatever is reported from the Prophet) that
supports the request of making the clothes of Ihram as a shroud. Such request was not reported to
be done by the Sahabah (Companions of the Prophet) or the practices of the Salaf (righteous
predecessors) of our Ummah (nation based on one creed).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Salih Al-Fawzan

"AbduKAziz Al Al-Shaykh

^ Abdul- ^

\z\z ibn "Abdullah ibn Baz

Fatwa no. 20863

Q: It was mentioned by Ibn x Abdul-Hady in his book "Mughni Dhwi Al-Afham" that
(Part No. 7; Page No. 249)

the hands of the dead person should be put on his chest when shrouded, I have closely
looked this issue up in more than twenty books but I had never found such an opinion,
not even a reference to it. Moreover, I did not find it in the books of other Madhahib
other than Hanbalis, that is why I hopefully wish your Eminence will clarify the validity of
this opinion, and to show whether it is supported by verified legal evidence or is it just
Ijtihad (juristic effort to infer expert legal rulings) of Ibn x Abdul-Hady (may Allah be
merciful to him). May Allah safeguard you, and grant you good health! As-salamu
alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon
you!)

A: It is permissible to put the hands of the dead person when shrouding on either his chest or at his
sides, it is open to choice (All praise be to Allah).

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

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■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15652

Q 1: Is it permissible to wash the dead in the bathroom ?

A 1: It is permissible to wash the dead in a clean and hidden bathroom since there is nothing
forbidden in doing so as it is permissible for any Muslim to wash in bathrooms while alive.

Permanent Committee for Scholarly Research and Ifta"

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Chairman

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"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Should the pubic hair of a deceased person be shaved when washing them or should
it be left?

A: If there is anything that need to be removed from a deceased person according to Sharfah
(Islamic law),

(Part No. 7; Page No. 250)

such as his hair or nails whose length deforms hirn, they are to be removed in the same way as it is
permissible for the living, except for those who meet their death while in the state of Ihram (ritual
state for Hajj or "Umrah). This is part of Sunan-ul-Fitrah (natural hygiene). As for shaving the pubic
hair and circumcision, they are not permitted to be done after death.

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Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: Is it permissible for women to offer Janazah (Funeral) Prayer for the dead?

A: It is permissible for women to offer Janazah Prayer over the dead, whether on their own or led in
the Salah (Prayer) behind men, based upon the general evidence and the fact that all Muslims, men
and women, are required to supplicate Allah for the deceased.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-

"Abdullah ibn

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Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17385

Q: In the city of Riyadh, there are certain Masjids (mosques) where Janazah (Funeral)
Prayers are often offered to the extent that these Masjids have became well-known for
this, such as Masjid x Atiqah and Masjid Al-Rajhy in Rabwah. Many young men
deliberately perform Salah (Prayer) in these Masjids in the hope that they may obtain
the virtue of offering Janazah Prayer.

My question is: Is doing this permissible? Please give us a Fatwa, may Allah reward you!

A: Shari "ah (Islamic law) states the virtue of witnessing Janazah Prayer and the funeral procession,
because it is part of I man (belief). It was authentically narrated by Abu Hurayrah (may Allah be
pleased with him) that the Prophet (peace be upon him) stated: He who accompanies the funeral

procession of a Muslim out oflman and Ihtisab (confident anticipation of Allah's Recompense)

(Part No. 7; Page No. 251)

and remains with it till the Janazah Prayer is offered and the burial ceremonies are over, will return
with (a reward of) two Qirats. Each Qirat is like the size of (Mount) Uhud. He who offers the Janazah
Prayer only and returns before the burial, will return with (the reward of) one Qirat only.>

Imam Al-Bukhari, in his Sahih (Authentic Hadith Book), classified under the Book of "Al-Iman" the
chapter entitled "Following Funeral Processions is Part of I man." This indicates the virtue and
desirability of attending Janazah Prayer and following the funeral procession.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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Salih Al-Fawzan

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rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third and fourth questions of Fatwa no. 16127

Q 3: Is it permissible for a Muslim to offer Janazah (Funeral) Prayer over a Kafir
(disbeliever) when he dies?

A: It is permissible neither to offer Janazah Prayer over a deceased Kafir nor to supplicate Allah for
hirn. Allah (Exalted be He) says : It is not (proper) for the Prophet and those who believe to ask

Allah's Forgiveness for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of
Allah), even though they be of kin>

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Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 252)

Q 4: How old should a person be to wash the deceased?

A: The person who is permitted to wash the deceased should be a sane Muslim, mature enough to
have the capacity to form intent.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16575

Q 2: Is it permissible for one approaching death to instruct one's family that a certain
person should lead the Janazah (Funeral) Prayer over him, although he is not a family
member but a neighbor, yet is well-known for his sound Aqidah (creed)?

A: It is permissible for a person to instruct others that after his death the Janazah Prayer offered
over hirn should be led by a certain person known for his righteousness and sound "Aqidah, since
this renders the Du "a' (supplication) all the more deserving to be answered.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 253)

Fatwa no. 13719

Q: My grandfather died twenty-five years ago among such people who were so ignorant
in the matters of their religion that they neither knew nor offered Janazah (Funeral)
Prayer over him. Until today we have been living in doubt about this matter that we find
to be hard on us and causes us pain. We feel that there is a responsibility laid on us in
this regard. Thus, we hope that Your Eminence Shaykh will give us a Fatwa regarding
what we should do now after this long period has passed. Should we offer Janazah
Prayer over him now, give in Sadaqah (voluntary charity) on his behalf or what should
we do?

A: It is too late to offer Janazah Prayer over your grandfather. You should supplicate Allah to forgive
and have rnercy on hirn. It is permissible for you to give in Sadaqah on his behalf according to your
means, since the deceased benefits from Du "a' (supplication) made for them as well as Sadaqah
given on their behalf. We pray Allah to pardon us, you, him and every Muslim!

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family.

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 16403

Q 1: Is it permissible to offer Janazah (Funeral) Prayer in the empty place inside the
graveyard?

A: It is permissible to offer Janazah Prayer in the graveyard before burying the deceased. Yet if the
deceased has been buried, it is permissible to offer Janazah Prayer over his grave since the Prophet
(peace be upon him) performed Janazah Prayer over a grave. What is prohibited to be performed

(Part No. 7; Page No. 254)

in the graveyard is any Salah (Prayer) other than Janazah Prayer which is exceptional in this regard.
It makes no difference whether they offer the Salah with the grave behind, in front of, or at their
right or leftside.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Is it a condition when burying a Muslim woman in the grave that the one who
descends with her and the one who receives her should be of her Mahrams (spouse or
unmarriageable relative)?

A: It is not conditioned that the person who buries a Muslim woman in her grave should be a
Mahram to her. It is narrated on the authority of Anas (may Allah be pleased with him): We

witnessed the funeral of one of the daughters of the Messenger of Allah (peace be upon him) who
was sitting by the side of the grave. I saw his eyes shedding tears. He (peace be upon him) said, 'Is
there anyone among you who did not have conjugal relations with his wife last night?' Abu Talhah
replied in the affirmative. And so the Messenger of Allah (peace be upon him) told him to get down in
her grave and he got down in her grave and buried her. (Related by Al-Bukhari)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 16727

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed:

(Part No. 7; Page No. 255)

The Permanent Committee for Scholarly Research and Ifta" has read the Fatwa request
submitted to his Eminence the Grand Mufty. It was referred to the Committee by the
Council of Senior Scholars no. (3560) dated 6/8/1414 A.H. In his inquiry for Fatwa, the
brother asks what the Islamic view is regarding an old Masjid (mosque) in a graveyard in
their neighboring country Al-Ahsa 1 , which is designated for offering Janazah (Funeral)
Prayer. He also asks about the new Masjid they have begun to build in the graveyard for
offering Janazah Prayer and performing Salah (Prayer) in general.

The request has been referred to His Eminence the Chief Justice of the Courts of Al-
Ahsa" through letter no. (2384/2) dated 22/8/1414 A.H. to form a committee consisting
of the court, emirate, the Committee for the Propagation of Virtue and the Prevention of
Vice (CPVPV), and the municipality in order to inspect the graves and prepare a detailed
report. The reply was received through letter no. (3309/1) dated 23/10/1414 A.H.
attached with a report by the committee that inspected the grave site. Following is what
was stated in this report:

We want to inform you that the site in question was inspected by us where we found
that it lies within the graveyard, just one meter away from the eastern wall of its fence.
It also lies about one hundred and twenty five meters away from the old building. Its
length is 20 meters and its width is ten meters. It has an attached facility whose length
is 15 meters and 5 meters in width. Construction is still underway and the land where it
is being built is part of

(Part No. 7; Page No. 256)

the graveyard; therefore, offering any other Salah than that of Janazah is not in accord
with Shari^ah (Islamic law). It is located far away from the village, and there are neither
buildings nor people living near it. We opine that if there is a piece of land owned by the
municipality near the graveyard yet outside it where the Masjid can be built; this is best
and preferable, especially if it is on the western side of the graveyard in order for it to
be near the village. This is what must be presented for consideration. May peace and
blessings be upon our Prophet Muhammad, his family, and Companions!

After studying the mattery the Permanent Corn rnittee for Scholarly Research and Ifta 1 issued a Fatwa
that the buildings, both the old and the new, should be removed since they are part of the land of the
graveyard. It is not permissible to build a Masjid specified for offering Janazah Prayer or any other
Salah within the graveyard. The municipality of the area should remove them both under the
auspices of the committee by whom the report was prepared.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17625

Q 1: What is the ruling on offering Janazah (Funeral) Prayer in a graveyard? If your reply
is that this is not permissible, then how do we reconcile this with the Hadith of the
Prophet (peace be upon him) wherein he offered Janazah Prayer in the graveyard over
the woman who used to clean the Masjid (mosque)?

A: Anyone who misses offering the Janazah Prayer over a deceased , it is Mustahab (desirable) to
offer it over their grave

(Part No. 7; Page No. 257)

within the period of a month from the day of burial. The grave should be in a middle position
between the praying person and the Qiblah (Ka "ban-direction faced in Prayer). It is narrated in a
Sahih (authentic) Hadith on the authority of Abu Hurayrah (may Allah be pleased with him): (There

was a black woman (or a man) who used to clean the Masjid (mosque). The Messenger of Allah
(peace be upon him) once noticed that she was absent and asked about her, but he (peace be upon
him) was told that she had died. He (peace be upon him) said, 'Why did you not inform me?' They
responded in a way which conveyed that she was of little importance. The Prophet (peace be upon
him) said , 'Lead me to her grave. 1 They led him to it and he prayed over her. He (peace be upon
him) said, 'These graves are full of darkness upon their occupants and Allah (Glorified and Exalted be
He) illuminates them by virtue of my prayer over them.' Imam Ahmad said: "Who can doubt the

validity of offering Janazah Prayer over a grave? The act is reported to be done by the Prophet
(peace be upon him) through six lines of transmission all of which are Hasan (Hadith whose chain of
narration contains a narrator with weak exactitude, but is free from eccentricity or blemish)."

The Hadiths stating that the Prophet (peace be upon him) offered Janazah Prayer over the grave of
the deceased after burial are classified as Sahih and Mutawatir (a Hadith reported by a significant
number of narrators throughout the chain of narration, whose agreement upon a lie is impossible). It
was narrated by Ibn "Abbas, Abu Hurayrah, Anas ibn Malik, Yazid ibn Thabit, the brother of Zayd ibn
Thabit, "Amir ibn Rabi"ah, Jabir ibn "Abdullah, Buraydah ibn Al-Hasib, Abu Sa"id Al-Khudry, and Abu
Umamah ibn Sahl (may Allah be pleased with them)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17636

Q: Is it permissible to offer Janazah (Funeral) Prayer in congregation in the graveyard
before performing the obligatory Salah (Prayer)?

A: The basic rule is that the Prophet (peace be upon hirn) used to offer Janazah Prayer over a
deceased Muslim in the graveyard or outside it.

(Part No. 7; Page No. 258)

Sometimes he (peace be upon him) would offer it in the Masjid (mosque). Both are permissible, that
is, Janazah Prayer can be offered either before or after the obligatory Salah.

As for the obligatory Salah, it is not permissible to perform it in the graveyard since this was
prohibited by the Prophet (peace be upon him). The same applies to Nafilah (supererogatory Salah),
i.e. it is not permissible to perform it in the graveyard based on the purport of the statement of the
Prophet (peace be upon him): May Allah curse the Jews and the Christians, for they have taken the

graves of their Prophets as places of worship. There are also other Sahih (authentic) Hadiths to the

same effect.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17363

Q 2: Is it permissible to offer Janazah (Funeral) Prayer over deceased males and females
together? Or should it be offered over males or females separately?

A: It is perrnissiblG to offer Janazah Prayer over a group of deceased Muslims at the same time in
the following manner: Men should be aligned close behind the Imam, followed by boys, and then
followed by women.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17436

Q: What is the ruling on performing Janazah (Funeral) Prayer over the deceased multiple
times? In other words, if a person dies

(Part No. 7; Page No. 259)

in the city of Al-Ta'if, for example, where Janazah Prayer is offered over him there; then
the body is moved to some village outside the city for burial there, is it permissible that
Janazah Prayer be offered over him again by the inhabitants of the village? Is it
permissible for one who has already offered Janazah Prayer over the dead the first time
to offer it again with those who have not performed it? Should the Janazah Prayer
offered the second time be performed in the Masjid (mosque) of the village or outside it?
With regard to a person who is killed in execution of a Had (ordained punishment for
violating Allah's Law) or Tia^zfr (discretionary punishment) or as a victim, should they be
washed and shrouded or not?

A: There is no problem in offering Janazah Prayer over the deceased more than one time. For
example, if Janazah Prayer is offered over them by a group of Muslims and then a second group
comes, who has not offered the Janazah Prayer, they can offer Janazah Prayer over the deceased
either in congregation or individually, either in the Masjid or the graveyard, and either before burial
or over their grave after the burial within the period of one month. With regard to a person who is
killed as a victim or in execution for a Had or Ta'zir, they should be washed, shrouded, Janazah
Prayer offered over them, and buried in the graveyards of Muslims provided that they are a Muslim.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17911

Q: I have a paternal uncle who is fifty years old, and has been mentally retarded since
childhood. He neither performs Salah (Prayer) nor observes Sawm (Fast), and can
understand nothing. My question, may Allah reward you, is: Should we offer Janazah
(Funeral) Prayer over him or not?

A: This mentally retarded person is considered a Muslim. ThuSj Janazah Prayer should be offered
over him upon his death.

(Part No. 7; Page No. 260)

He also should be buried in the Muslim graveyards.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 17882

Q 2: Is it true that it is not valid to offer Salat-ul-Gha'ib (Funeral Prayer in absentia) and
that the Messenger (peace be upon him) only offered Salat-ul-Gha'ib over Al-IMajashy
because Allah made Al-IMajashy visible before him out of honor to the Messenger (peace
be upon him)?

A: Offering Janazah (Funeral) Prayer over an absent dead person is permissible, provided the
deceased was a person who benefitted or rendered services to Islam, since this was done by the
Prophet (peace be upon him) upon receiving the news of the death of Al-Najashy, the King of
Abyssinia (Ethiopia), where he (peace be upon him) ordered his Sahabah (Companions of the
Prophet, may Allah be pleased with them) to form a row and led them in Janazah Prayer.

The basic ruling is that offering Salat-ul-Gha'ib is not just confined to Al-Najashy (may Allah be
pleased with him). It is permissible to offer it over any prominent person in Islam. What was stated
by your teacher that Al-Najashy was made visible before the Prophet (peace be upon him) is false
and has no basis.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18443

Q: My wife gave birth to a stillborn baby in his seventh month. He had been dead
(Part No. 7; Page No. 261)

for fifteen days in the womb of his mother. Upon his stillbirth I took him to the graveyard,
where I was told that the baby was not to be washed, since his body was saturated with
blood and his flesh would melt. Therefore, if water were poured put on him, he would
dissolve. Thus, the man shrouded him without washing him. Some of those who were with
me said that Janazah (Funeral) Prayer should not be offered over him, which caused me
to bury him without washing or offering Janazah Prayer over him. Was what I did
correct? If it was obligatory to offer Janazah Prayer over him, is it permissible to offer it
now, although he was buried three months ago?

A: Anyone who dies and is buried without offering Janazah Prayer over therm, it is obligatory to offer
Janazah Prayer over their grave, since offering Janazah Prayer over a deceased is a collective
obligation which in your case was not performed. It is considered to be performed if just one person
offers it, as stated by Muslim scholars regarding the ruling on the conditions for waiving a collective
obligation. Accordingly, you should offer Janazah Prayer over the grave of your son, either by yourself
or in congregation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The first question of Fatwa no. 17841

Q 1: A man who died after *Asr (Afternoon) Prayer, half an hour before Maghrib
(Sunset) Prayer. Is it permissible to offer Janazah (Funeral) Prayer over him (at this
time)? What is the solution if he was buried without offering Janazah Prayer over him?
This incident actually occurred recently, where a person was buried without offering
Janazah Prayer over him, because someone said he had heard that offering Salah
(Prayer) during this time is prohibited.

(Part No. 7; Page No. 262)

Thus, they buried the deceased without offering Janazah Prayer over him.

A: It is obligatory to offer Janazah Prayer over the deceased referred to. Burying hirn without offering
Janazah Prayer over hirn was wrong, since the Messenger of Allah (peace be upon hirn) only forbade
offering Janazah Prayer during the very brief period shortly before sunset, as authentically reported
from the Messenger of Allah (peace be upon hirn) from the Hadith narrated by "Uqbah ibn "Amir. It
is obligatory to offer Janazah Prayer over the grave of the mentioned deceased within a month of his
burial, since offering Janazah Prayer over the deceased is a collective obligation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18842

Q: A person died while being in debt to people. Those attending his funeral brought his
bier near to the Imam (the one who leads congregational Prayer) to lead Janazah
(Funeral) Prayer over him. However, the Imam refused because the person died while in
debt. Since none undertook to pay the debts on his behalf, they buried him without
offering Janazah Prayer over him, because of the Hadith reported from the Messenger
(peace be upon him) when he did not offer Janazah Prayer over an indebted deceased
person and said: "Offer Salah (i.e. Janazah Prayer) for your companion." Should Janazah
Prayer be offered over an indebted deceased person and what is the ruling on this?

A: It is obligatory to offer Janazah Prayer over a deceased Muslim , whether indebted or not.
Withholding from offering Janazah Prayer over an indebted deceased person is specific to the
Prophet (peace be upon hirn), since he (peace be upon him) said: Offer Salah (i.e. Janazah Prayer)

(Part No. 7; Page No. 263)

for your companion. Withholding from offering Janazah Prayer over those indebted was done by the

Prophet (peace be upon him) during the early days of Islam when he (peace be upon him) could not
afford to pay the debts on behalf of the insolvent deceased. When Allah granted him the means, he
(peace be upon him) would pay these debts on their behalf and offered Janazah Prayer over them. In
conclusion, it is not permissible to refuse offering Janazah Prayer over a deceased Muslim because
they are indebted. Rather, this was particular to the Prophet (peace be upon him) and in a specific
case.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19428

Q 1: What is the ruling on offering Janazah (Funeral) Prayer over a deceased person in
Riyadh and then moving him to his home town so that his family and relatives can offer
Janazah Prayer over him, where some would repeat offering Janazah Prayer over him
again?

A: With regard to moving the deceased from the place where he dies to be buried in some other
place, this is permissible, particularly if there is a certain benefit. On the other hand, if there is no
benefit in moving him, burying him in the place where he dies is to be given priority, provided there is
no impediment in burying him there. This is ensures hastening to prepare the deceased for burial as
the Prophet (peace be upon him) commanded. There is no harm in repeating Janazah Prayer over
him, particularly for those who have not performed it over him the first time.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Portal of the geneTST^ residency
of Scholarly Research and lfta r

Q 2: What is the ruling on attending Janazah (Funeral) Prayer in ornate garments,

(Part No. 7; Page No. 264)

such as wearing Mashlah (a Palestinian, simple, man's coat-like garment made from
cotton and decorated with embroidery), which has grown to be a custom followed by
some and has widely spread in society?

A: There is nothing wrong in wearing ornate garments by men offering Janazah Prayer over the
deceased j provided that they do not believe that this is Mustahab (desirable) for Janazah Prayer in
particular.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 3: What is the ruling on greeting the relatives of the deceased and offering them
condolences in the Masjid (mosque), which creates a crowd in the Masjid?

A: There is no harm in offering condolences to the relatives of the deceased, whether in the Masjid
or at any other place upon meeting them, since this is out of commiseration.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19627

Q 2: What is the ruling on offering Janazah (Funeral) Prayer after burying a deceased
after x Asr (Afternoon) Prayer? Is there any impediment to offering it after ^Asr Prayer
either before or after burying a deceased? We want to remove doubt from our hearts.

A: Whoever misses offering Janazah Prayer over the decease^ it is Mustahab (desirable) to offer
Janazah Prayer for them over their grave. The grave should be in a middle position between them
and the Qiblah (Ka "ban-direction faced in Prayer). It is permissible to offer it within the period of a
month from their burial, according to the Hadith narrated by Abu Hurayrah (may Allah be pleased
with him) who said : A black woman who used to sweep the Masjid (mosque) died. The Prophet

(peace be upon him) inquired about her. The people told him that she had died. He (peace be upon
him) said, 'Why did you not inform me? 1

(Part No. 7; Page No. 265)

He (peace be upon him) then said, 'Lead me to her grave.' They led him to it and he (peace be upon
him) prayed over her. (Agreed upon by Al-Bukhari and Muslim) It was also narrated by Sa "id ibn Al-

Musayyib <that Um Sa "d died while the Prophet (peace be upon him) was not there. When he (peace

be upon him) came, he prayed over her, and a month had gone by since that (her death). (Related

by Al-Tirmidhy; its narrators are Thiqah [trustworthy]) Imam Ahmad said: "The longest period during
which it is permissible to offer Janazah Prayer is a month. There is nothing wrong in extending this
period for one or two more days. Beyond this period, Janazah Prayer should not be offered over the
deceased. Rather, one should supplicate Allah to have mercy on and forgive them."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The thirteenth question of Fatwa no. 18612

Q 13: Is it permissible to offer Janazah (Funeral) Prayer over a boy who has not reached
the age of puberty?

A: Janazah Prayer should be offered over any Muslim deceased, even over the young who have not
reached the age of puberty. It is even prescribed to offer it over a stillborn fetus provided that the
soul was breathed into it.

(Part No. 7; Page No. 266)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19675

Q 1: What is the ruling on the Imam (the one who leads congregational Prayer) offering
Janazah (Funeral) Prayer over the deceased in a room behind the Masjid (mosque) while
Muslims offer it in the Masjid, i.e. before the Imam while being led by him?

A: It is permissible to offer Janazah Prayer either in or outside the Masjid. However , just as any
other Salah (Prayer), those offering it should stand behind the Irnarn leading thern in it. In other
words, it is not permissible for them to stand in front of him, as this contradicts the Sunnah (acts,
sayings or approvals of the Prophet).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al
Shaykh

Al-

Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19974

Q: If while performing x Isha" (Night) Prayer in Ramadan a funeral is brought, should we
first offer Tarawih (special supererogatory night Prayer in Ramadan) or Janazah
(Funeral) Prayer after ^Isha" Prayer? Which is preferred: to offer Janazah Prayer in
Masjids (mosques) or outside, i.e. in a separate Musalla (place for Prayer) near the
graveyard? May Allah protect and make you successful!

A: The Sunnah (action following the example of the Prophet) is to hasten to prepare the dead body
for the Janazah Prayer and the burial

(Part No. 7; Page No. 267)

so that they may soon receive the good reward for their good deeds if they were pious or people will
be quickly relieved of them if they were wicked. It was reported on the authority of Abu Hurayrah
(may Allah be pleased with him) that the Prophet (peace be upon him) said: Make haste with the

funeral; if the dead person was good, it is a good state to which you are sending him; but if they
were otherwise it is an evil of which you are ridding yourselves. (Related by Imam Ahmad in his

Musnad [Hadith compilation], Al-Bukhari and Muslim in the Two Sahih [authentic] Books of Hadith
[i.e. Al-Bukhari and Muslim], and Ashab-ul-Sunan [authors of Hadith compilations classified by
jurisprudential themes]) It was also related by Al-Tabarany with a Hasan Isnad (a Hadith whose
Isnad contains a narrator with weak exactitude, but is free from eccentricity or blemish) on the
authority of Ibn 'Urnar (may Allah be pleased with them both) that the Messenger of Allah (peace be
upon him) said: When one of you dies, do not withhold their corpse. Rather, make haste to bury

them in their grave.) Hastening to bury a deceased is essential to prevent physical decay and the

development of an unpleasant odor that offends people. Accordingly, Janazah Prayer should be given
priority by offering it immediately after the "Isha 1 Prayer and before Tarawih. As this is more
consistent with the Sunnah, which urges to hasten the burial of the deceased. Moreover, Janazah
Prayer takes a short time that neither results in delaying Tarawih Prayer nor causes any harm. As for
the place where Janazah Prayer should be offered, the Sunnah of the Prophet states that he (peace
be upon him) would often offer Janazah Prayer over the deceased outside the Masjid. He (peace be
upon him) would offer it in the Musalla to facilitate those attending the Prayer to witness the burial
and earn the reward of two Qirats; one Qiratfor offering Janazah Prayer for the deceased, and
another for witnessing its burial. This is based on what was narrated by Abu Hurayrah (may Allah be
pleased with him) that the Prophet (peace be upon him) said: (Anyone who offers Janazah Prayer

will have one Qirat (of reward) and if they stay until the burial is done will have two Qirats; each
Qirat is equal to (the Mount) Uhud (Related by Imam Muslim) The is because

(Part No. 7; Page No. 268)

anyone who offers Janazah Prayer in the graveyard will take many more steps, which will increase
their reward. On the other hand, offering Janazah Prayer in the Masjid makes it more likely that
people will return to their homes and not witness the burial.

However, there is nothing wrong with offering Janazah Prayer in the Masjid, because it was proven

that the Prophet (peace be upon him) did so. This is based on what was narrated by "Aishah (may
Allah be pleased with her) who said: The Messenger of Allah (peace be upon him) offered Janazah

Prayer for Suhayl ibn Bayda' in the Masjid. (Related by Imams Muslim, Al-Tirmidhy and Abu Dawud)

Another narration reads: "Aishah ordered that the body of Sa "d ibn Abu Waqqas be brought past her
in the Masjid so that she could offer Janazah Prayer for him. Some people disapproved of her doing
that, so she said: How quickly people forget! The Messenger of Allah (peace be upon him) offered

Janazah Prayer for Suhayl ibn Al-Bayda' in the Masjid.

It was authentically reported that Janazah Prayer was offered for both Abu Bakr and "Urmar (may
Allah be pleased with them both) in the Masjid. Yet none of the Sahabah (Companions of the
Prophet) objected. Today people are accustomed to offering Janazah Prayer in the Masjid. Perhaps
because this facilitates it for people and encourages many of them to offer the Salah for the
deceased whose reward will accordingly increase. Perhaps this began as a result of people being too
busy in this age and have become lazy to the extent that they neglect and have no zeal for the acts of
Sunnah, except those whom Allah wills.

(Part No. 7; Page No. 269)

Accord ingly, it is permissible to offer Janazah Prayer for a deceased in either the graveyard or the
Masjid, since both matters were authentically reported to be one of the matters adopted by the
Messenger of Allah (peace be upon him) and his Sahabah (may Allah be pleased with them).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19999

Q: I hope that Your Eminence clarify the following matter mentioned in the sixth question
of Fatwa no. 8382, which reads: Is it permissible to offer Janazah (Funeral) Prayer in the
place void of graves within the graveyard?

The answer was: This is permissible because the Prophet (peace be upon him) offered
Janazah Prayer over a woman who used to clean the Masjid (mosque), when she died
and was buried without him being informed of this. Upon learning this he said: Show me
her grave, where he then went and offered Janazah Prayer there.

In Fatwa no. 9269, dated 23 / 12 / 1405 A.H., the second question read: One day a
person met his death, and we accompanied the funeral to the graveyard. Upon offering
Janazah Prayer over the deceased, the corpse was placed into the grave and the Adhan
(call to Prayer) was announced by his head. Please, explain to us the ruling on this and
what should be done in this regard?

The answer was: It is not permissible to announce the Adhan nor Iqamah (call to start
the Prayer) at the grave, because this was neither reported

(Part No. 7; Page No. 27U)

from the Prophet (peace be upon him) nor from his Companions. Rather, it is a Bid^ah
(innovation in Islam), knowing that the Prophet (peace be upon him) stated: Whoever

performs an action which is not in accordance with this affair of ours (Islam) will have it rejected.) .

My question is: How do we reconcile the Prophet's (peace be upon him) offering Janazah
Prayer over the deceased at the grave, as is stated in the first Fatwa, and the ruling
mentioned in the second Fatwa that it is not permissible? Could you please clarify this
matter?

A: There is no such contradiction, as you assume, between what was stated in the first and the
second Fatwas issued by the Permanent Committee, because the issues inquired about in both
Fatwas are different. There is no doubt that it is permissible to offer Janazah Prayer over the
deceased in the graveyard, since this was done by the Prophet (peace be upon him), as has been
mentioned. Conversely, it is not permissible to announce the Adhan or the Iqamah at the head of the
deceased after offering Janazah Prayer over and burying them in the grave. This is a Bid "ah that has
no basis in Shari "ah (Islamic law), as it was never practiced by the Prophet (peace be upon him) or
any of his Companions (may Allah be pleased with them), as is stated in the Fatwa. Thus, the
ambiguity should be dispelled. Janazah Prayer should not be preceded by neither the Adhan nor the
Iqamah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21419

Q: I hereby send Your Eminence this letter wherein I mention that I often
(Part No. 7; Page No. 271)

see a group of people who, due to following Janazah (Funeral) Prayer at a time when an
obligatory Prayer is due, perform the latter Prayer in a place specialized for offering
condolences, which lies in the middle of the graveyard of Azrinig, Al-Hufuf. On
Wednesday corresponding to 13/2/1412 A.H., I went to the graveyard and entered the
mentioned place, where I saw a carpet furnished at the entrance and followed with rows
of the carpets of endowment, which meant that the place had been prepared for
performing congregational Salah (Prayer). There are graves lying in the direction of the
Qiblah (Ka *bah-direction faced in Prayer). I hope Your Eminence issue a Fatwa to forbid
the Bid * ah (innovation in religion) of preparing the places of graveyards for performing
Salah and to explain whether or not those who perform Salah there should make up for
it. May Allah guide you and protect you in this world and in the Hereafter!

A: It is not permissible to allocate a certain place in the graveyard and mark it with a Mihrab (a niche
in the wall that indicates the Qiblah), carpets or any other thing for offering Janazah Prayer, since
this was not introduced in the Sunnah (whatever is reported from the Prophet), and it is feared that
people might head for it to perform the obligatory and supererogatory Salahs therein, which is
absolutely forbidden based on what is stated in many Mutawatir Hadiths (Hadiths reported by a
significant number of narrators throughout the chain of narration, whose agreement upon a lie is
impossible) regarding forbidding performing Salah in the graveyard to avoid temptation, preserve
Tawhid (belief in the Oneness of Allah) and block the means leading to Shirk (associating others with
Allah in His Divinity or worship). Accordingly, it is obligatory not to introduce such things in graveyards
and to remove any such thing that exists there.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdom of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 7; Page No. 272)

Fatwa no. 20692

Q: We have a cemetery in Al- x Uyun, the governorate of Al-Ahsa", in which we
established an awning attached to the cemetery's wall providing it with a Mihrab (a
niche in the wall of a mosque that indicates the Qiblah). The awning was surrounded by a
30-cm-high block that was covered by sand. In addition, a place for Wudu 1 (ablution) was
also established. We decided to submit this inquiry to Your Eminence to guard against
any violation of pure monotheism; actually, we fear that the situation might get so
aggravated in the future that it may be taken as a place of worship with the passage of
time. To avoid this, we hope that Your Eminence take the necessary procedure in this
regard, bearing in mind that responsible for this awning is the municipality of Al- Uyun
and it is funded by donations of Al-^Uyun charitable society with a charitable purpose In
sha'a-Allah (if Allah wills).

A: There is nothing wrong with offering Janazah (Funeral) Prayer anywhere in the cemetery before
burial in case it is not offered at the Masjid (rnosque). After burial, Janazah Prayer may be offered
over the grave. However, it is not permissible to specify a place in the cemetery for Janazah, for a
place that is to be specified and provided with a Mihrab is only a Masjid in which the Five Obligatory
Daily Prayers are performed. Moreover, it is a means to Shirk (associating others with Allah in His
Divinity or worship) because laymen and ignorant people might take it as a place for offering
obligatory and supererogatory Prayers, which is not permissible. Therefore, the municipality
responsible for this cemetery should demolish the awning in order to avoid this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 273)

The first question of Fatwa no. 20173

Q 1.: How should the imam stand in Janazah (Funeral) Prayer in case there are two male
and one female dead persons?

A 1.: The two male corpses should be placed near the irnarn and the female corpse should be
placed subsequent to them to the direction of the Qiblah (Ka "ban-direction faced in Prayer). This is
indicated in the Hadith reported by Yahya ibn Subayh who said: I was told by "Arnmar, the freed
slave of Al-Harith ibn Naufal: that he attended the Janazah of Um Kulthum and her son. As the body

of the boy was placed near the imam, I objected to it. Among the people there were Ibn "Abbas, Abu
Sa " id Al-Khudry, Abu Qatadah and Abu Hurayrah (may Allah be pleased with them all). They said:
This is the Sunnah (action following the example of the Prophet). (Related by Abu Dawud and Al-

Nasa'y through an authentic Sanad (chain of narrators).)

In this respect, the imam should stand opposite to the heads of the two male corpses and to the
waist of the female corpse. Thus, the waist of the female corpse should be opposite to the heads of
the two male corpses. This is indicated in the Hadith related by Al-Tirmidhy in his "Al-Jarni "" on the
authority of Hammam, who reported Abu Ghalib as saying: I witnessed Anas Ibn Malik offering

Janazah Prayer for a man, and he stood by his head. Thereafter, the dead body of a woman from
Quraysh was brought. The people said: O Abu Hamzah! Offer Janazah Prayer for her. Offering
Janazah Prayer for her, he stood opposite to her waist. Al- "Ala 1 ibn Ziyad said to him, "Is this how
Allah's Messenger (peace be upon him) used to stand, like you stood, with respect to the corpses of
a man and a woman?" He replied, "Yes!" When he finished, A I- "Ala 1 said,

(Part No. 7; Page No. 274)

"Keep this in mind!" Moreover, Abu Dawud and Ibn Majah reported a similar Hadith in their Sunan

(Hadith compilations classified by jurisprudential themes) and Al-Tirmidhy judged it as Hadith Hasan
(good Hadith). The same notion is also indicated in the Hadith related by the Six Hadith Compilers
(Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidhy, Al-Nasa'y^ and Ibn Majah) on the authority of Samurah
Ibn Jundub that when the Prophet (peace be upon him) offered Janazah Prayer for a woman, he

stood opposite to the middle of her body. The Hadith is judged by Al-Tirmidhy as Hasan Sahih (a

Hadith which according to Al-Tirmidhy stands at a higher level than a mere Hasan Hadith, but at a bit
lower level than Sahih).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20156

Q: One of the customary practices in our community is to offer Janazah (Funeral) Prayer
after an obligatory Prayer, such as Zhuhr (Noon) Prayer or any other Salah (Prayer). Is
it permissible for us to offer Janazah Prayer at times other than those of obligatory
Prayers? If no,

(Part No. 7; Page No. 275)

why should we offer Janazah only at the time of obligatory Prayers?

A: It is permissible to offer Janazah Prayer at any time, whether after an obligatory Prayer or
otherwise. In fact, many people are used to offer Janazah Prayer after an obligatory Prayer as it is
more likely to gather the greatest number of people and in order not to make it difficult for people to
gather at a time other than that of obligatory Prayers. Actually, this matter is open to choice.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 20320

Q 3: What should Ma 'mums (people being led by an imam in Prayer) do if the imam faints
while offering Janazah (Funeral) Prayer? What is the ruling if the imam's Wudu 1 (ablution)
is invalidated (during Prayer)?

A 3: If the imam faints or his Wudu' is invalidated during Prayer, it will be permissible that a
Ma'rnurn (person being led by an irnarn in Prayer) succeeds him and completes the Salah (Prayer).
This is based on the story when "Umar was stabbed while performing Salah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Hakr Abu Zayd

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

(Part No. 7; Page No. 276)
Fatwa no. 20505

Q: What is the opinion of Your Eminence on offering Janazah (Funeral) Prayer for a
person who was known to be feeble minded? Though he would behave nearly naturally
regarding daily life affairs, he was not dependable in many respects, as he could not
count, especially money. Likewise, he could do some occupations, such as shepherding
and going back home in a natural way along with a company, yet he was deficient in
intelligence and lacked social skills. He would also defend himself and would not hurt
nobody. However, he was easily deceived and cheated by others. Besides, he never
thought of marriage or work till he died, when he was about 40 years old. On his death,
the imam of the neighborhood Masjid declared that no Janazah Prayer should be offered
for him and that he may not be buried in Muslim cemeteries on the pretext that he did
not offer Salah (Prayer) or observe Sawm (Fast). Thus, the imam did not offer Janazah
Prayer for him and his family took charge of burying him. What is the ruling on such a
case? What is the ruling on offering Janazah Prayer for him and consoling his family?

Please, be informed that the imam who gave that Fatwa consoled his family. Since there
are few similar cases, what is the opinion of Your Eminence on offering Janazah Prayer
for them upon their death? Should they be buried in Muslim cemeteries? Should we
console their families on their death or implore mercy for them? Please give us a Fatwa in
this regard, may Allah reward you with the best.

A: An feeble-minded person living among Muslims is a Muslim. On their death, they should be
washed, shrouded and buried in a Muslim cemetery and Janazah Prayer should be offered for them.

(Part No. 7; Page No. 277)

Moreover, their families should be consoled and mercy should be implored for him. Thus, they should
be considered like any other Muslim. Moreover, they are pardoned and will not be held accountable
for not performing Salah or observing Sawm, for they are notMukallafs (persons meeting the
conditions to be held legally accountable for their actions). As for the imam's Fatwa not to offer
Janazah Prayer for them and not to bury them in a Muslim cemetery, it is considered an Ijtihad
(juristic effort to infer expert legal rulings) which led to a wrong conclusion (we ask Allah to forgive
him).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 20844

Q 4: Is it permissible for a woman to lead other women in offering Janazah (Funeral)
Prayer at the place of washing the dead? Please, give us a Fatwa on this issue! May you
be rewarded!

A 4: Yes, it is permissible for a woman to lead other women in the Janazah Prayer after washing
and shrouding the dead, provided that Salah (Prayer) is be performed outside the washing place, and
that the woman leading other women in Prayer stands in the middle of the first row.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 278)

The seventh question of Fatwa no. 20844

Q 7: Is it permissible to use stucco or gypsum to mark the rows for performing the
Janazah (Funeral) Prayer in the graveyard, knowing that large numbers of people often
perform Prayer there and thus these lines are necessary for straightening the rows?
Please, give us a Fatwa on this issue! May you be rewarded!

A 7: No, it is not permissible to draw lines with stucco or gypsum or the like in the graveyard to
straighten the rows in Janazah Prayer. Rather, the imam (the one who leads congregational Prayer)
should draw the praying persons' attention to straighten and consolidate the lines.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 21676

Q 4: How many times did the Messenger (peace he upon him) offer Salat-ul-Gha'ih
(Funeral Prayer in absentia)?

A 4: It was not authentically proven that the Prophet (peace be upon him) offered Salat-ul-Gha'ib for
any dead person other than Al-Najashy (Negus), according to Sahih (Authentic Hadith Book) of Al-
Bukhari, and others.

May Allah grant us success! May peace and blessings be upon our Prophet Muharnrnad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 279)

The first question of Fatwa no. 21426

Q 1: Many children of my father died at different ages, ranging between two and five
years old, while some others were miscarried, and two others were aborted in the fourth
and fifth months of pregnancy. Actually, my father buried them and did not offer
Janazah (Funeral) Prayer for them being ignorant in this respect. Is my father liable for
anything? May Allah safeguard you.

A 1: Life is breathed into a fetus after one hundred and twenty days of pregnancy have passed.
Thus, if a fetus was miscarried before life was breathed into it, it should not be washed and no
Janazah Prayer should be offered for it. If it is miscarried after life was breathed into it, it should be
given a name, washed and shrouded. Moreover, Janazah Prayer should be offered for it and it should
be buried in a Muslim cemetery if it is born of two Muslim parents, or a Muslim father and a Kitabi
(Jew or Christian) mother. In addition, two sheep in the case of a male and one sheep in the case of
a female, meeting the requirement of an Ud-hiyah (sacrificial animal offered by non-pilgrims), should
be offered as "Aqiqah (sacrifice for a newborn) for it. The Sunnah (action following the example of
the Prophet) for "Aqiqah is to allocate one-third thereof for eating, one-third to be given as gifts and
one-third to be given in charity to the poor. It should be slaughtered on the seventh, fourteenth or
twenty-first day after childbirth or miscarriage, knowing that it may also be slaughtered on any other
day thereafter. Based on the preceding facts, your father is not sinful for what he did regarding
miscarriages in which life was notbreathed into the embryos. However, he should repent of not
washing, shrouding and offering Janazah Prayer for miscarriages in which life was breathed into the
fetuses. Moreover, it is Mustahab (desirable) for him to give a name to and offer "Aqiqah for every
miscarriage, whether male or female, in which life was breathed, as is stated earlier.

(Part No. 7; Page No. 280)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The second question of Fatwa no. 18943

Q 2: My brother died, and when we were about to offer the Janazah (Funeral) Prayer on
his behalf, one of the attendants asked me to lead the Janazah Prayer! What is your
opinion on this, knowing that there were other attendants more qualified to lead the
Prayer. Another two questions run as follows: Is it permissible to offer Janazah Prayer
for the same deceased more than once? And is it permissible to offer Janazah Prayer for
the deceased after burial?

A 2: First, it is permissible for you to lead the Janazah Prayer of your deceased brother, even if
other more qualified people to lead the Prayer are there, except if your brother had left a will
requesting that another person lead it.

Second, repeating the same Janazah Prayer by the person who offered it is impermissible, but if a
person offers it and then enters another Masjid (mosque) or cemetery and finds a Janazah Prayer for
the same deceased, they may pray it again to win more Thawab (reward from Allah) for themselves
and for the deceased. However, if a person did not attend the Prayer, it is Mustahab (desirable) for
them to offer it for the deceased, even if in the cemetery, whether before or after the burial. This
ruling is supported by the Hadith related on the authority of Abu Hurayrah (may Allah be pleased with
him) that A black woman who used to care for the Masjid died, and people offered Janazah Prayer

for her at night. However, the Prophet (peace be upon him) did not hear the news of her death, and
later when he was informed of it he said: "Why did you not inform me of her death!" (It seemed as if
people [Abu Hurayrah says] had underestimated the matter).

(Part No. 7; Page No. 281)

Hence, the Prophet (peace be upon him) asked them about the place of her grave, and offered
Janazah Prayer for her. (Agreed upon by Al-Bukhari and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19504

Q 3: What is the ruling on washing, shrouding, offering the Janazah (Funeral) Prayer and
burial of a woman who dies while married to a non-Muslim?

A 3: First: It is impermissible for a Muslim woman to marry a non-Muslim. In this regard, Allah
(Exalted be He) stated: And give not (your daughters) in marriage to Al-Mushrikun till they believe

(in Allah Alone) He (Glorified be He) also stated: then if you ascertain that they are true believers,

send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the
disbelievers lawful (husbands) for them. Moreover, a woman who embraces Islam while married to

a non-Muslim has to immediately separate from him.

Second: A Muslim woman who dies while married to a non-Muslim must be washed and shrouded,
Janazah Prayer must be offered for her, and she must be buried in a Muslim cemetery.

(Part No. 7; Page No. 282)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 14292

All praise be to Allah Alone, and peace and blessings be upon the Last of the prophets.
To proceed:

The Permanent Committee for Scholarly Research and Ifta" has reviewed the question
submitted to His Eminence, the Grand Mufty, by the Head of the High Court in Jeddah,
and referred to the Committee by the Secretariat General of the Council of Senior
Scholars. The question for His Eminence reads as follows:

Attached is the letter from the Assistant Deputy of Municipal Affairs in Jeddah, no. 406,
dated 7/ 10/ 1411A.H., in which he inquires about the proper Sharpy (Islamically lawful)
method of preparing for mass burial of the dead in cases of emergencies. Given that the
matter is very important, I have sought the answer and guidance from Your Eminence.
Kindly benefit us. We ask Allah to maintain the safety of our countries and of all Muslim
countries. We also ask Allah to prolong your life, help you do righteous deeds, and grant
you success. May Allah safeguard you.

Having studied the Fatwa request the Committee answered that it is Mashru" (Islamically
prescribed) that

(Part No. 7; Page No. 283)

every dead person be buried in a hole, as is the Muslim practice, following the guidance of the
Prophet (peace be upon him). However, in critical circumstances, such as during wartime or
epidemics, or in situations where there is a huge death toll and it is difficult to dig a separate grave
for each one of the dead, it is permissible to bury more than one person in one grave out of
necessity. It was authentically reported that the Prophet (peace be upon him) buried two or three of
the people killed in the Battle of Uhud in one grave, placing the one who had memorized the greatest
amount of Qur'an in the direction of Qiblah (Ka "bah-direction faced in Prayer). It was reported in the
Musnad (Hadith compilation) and Sunan (Hadith compilations classified by jurisprudential themes)
that the Ansar (Helpers, inhabitants of Madinah who supported the Prophet, may Allah be pleased

with them) came to the Messenger of Allah (peace be upon him) on the Day of Uhud and said: "We
have been afflicted with wounds and fatigue. What do you command us to do?" He (peace be upon
him) said: "Dig graves, make them wide, bury two or three in a single grave, and put first the one
who learnt the Qur'an most". Al-Tirimidhy said: "It is Hasan Sahih (a Hadith that stands at a higher

level than a mere Hasan Hadith, but at a bit lower level than Sahih)."

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17966

Q: On Friday, 15/3/1416 A.H., one of our relatives was buried in the cemetery of Al-Ta'if,
which is adjacent to the Masjid (mosque) of Ibn Abbas (may Allah be pleased with him).
We noticed that the graves there - 2 meters long, 70 centimeters wide, and 1.2 meters
high - are hollows inside the earth and are built with bricks.

(Part No. 7; Page No. 284)

My question is: What is the opinion of Your Eminence concerning these graves, given
that they do not have Lahd (a crevice on the side of a grave toward the direction faced
for Prayer)? The cemetery in question is small and very old. Wondering how such graves,
which are relatively large, accommodate a large number of dead persons buried over
many years, we have been informed by three workers there that approximately two
years after a person is buried, their bones are collected and reburied in a hole in the
same grave, which is leveled anew so that another dead person can be buried in it. The
workers find this method much easier than digging anew and building with bricks.

A: It is obligatory to bury each dead person in a single grave with a Land, which is to be covered
with a brick, or the like. It is not permissible to bury a group of dead persons in one grave unless it is
too difficult to bury each person separately, due to having a huge number of deaths resulting from
emergency circumstances, such as an epidemic, genocide, etc. In this case, two or three persons
may be buried in one grave, with the more practicing Muslim of them being placed closest to the
Qiblah (Ka "ban-direction faced in Prayer). This is what the Prophet (peace be upon him) did with the
deaths of Uhud. As for exhuming graves sometime after the dead has been buried, collecting the
remains in one side of the grave, and then using the grave to bury another dead person, this act is
not permissible at all.

(Part No. 7; Page No. 285)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18707

Q: Singapore is a small country with a very limited area that is used mostly for
establishing buildings and factories. Therefore, the Singaporean government encourages
citizens to burn the dead. However, this does not apply to Muslims since they must bury
their dead.

The government is now reconsidering the limited area of the Muslim cemetery in
Singapore in the long run. In this regard, the government would like to know more about
the possibility of frequent use of the grounds for burial and about the traditions and
Sunan (actions following the example of the Prophet) regarding the burial process.

A: According to the Sharfah (Islamic law), the basic principle in this regard is that a Muslim should
be buried in an independent grave if possible, in the sense that no one else who dies simultaneously
or subsequently should be buried with them. Another basic principle is that it is impermissible to
disinter the bodies from multiple graves to put them in a mass tomb.

If this is unfeasible due to limited space or to the considerable difficulty in burying each dead person
independently, because of increasing death rates as a result of plagues, mass murders or the like, it
is then permissible to bury more than one dead body in one grave.

(Part No. 7; Page No. 286)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16649

Q 1: We live on agricultural land and when we dig even ten centimeters for a grave, the
soil becomes clayey and wet. Then, when we dig deep, water comes out. Therefore, we
decided to build graves above ground, place dead people therein and then seal them.
And as more than one body are put into the grave, we put nothing over bodies already
interred bodies. What is the ruling on this practice? Besides, at the time of building the
graves we used to pray to the direction of the Qiblah (Kabbah-direction faced in Prayer)
based on our inference (to detect its direction). Later on, we used a compass to
discover the right direction, and built a Masjid (mosque), but we found out that the
graves are built to the direction of the Qiblah and when the deceased person was placed
on their right side in the grave, their faces would not be set to the direction of the
Qiblah. Rather, their faces are directed eastward, knowing that their faces can be
turned to the direction of the Qiblah if we lay them on their backs with their heads
slightly raised. What should we do? Also, it is worth mentioning that in this way the
deceased will be interred with its legs being entered into the grave before the head. As
such, what is the ruling on those who had been buried in the first manner?

A 1: It is obligatory regarding this matter is to place the deceased in secure graves (without
degradation), and then cover therm as best as possible. Here, it is only commendable to direct their
bodies to the direction of the Qiblah; so, there is no problem if there is a slight deflection from it.
Finally, the bodies of the deceased persons who had been buried with their

(Part No. 7; Page No. 287)

faces turned aside from the exact direction of the Qiblah should not be shifted.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20372

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has examined the Fatwa
request submitted to His Eminence the General Mufti by His Excellency the Secretary of
Riyadh. The request was referred to the Committee by the Secretariat General of the
Council of Senior Scholars under no. 2280, dated 26/3/1419 A.H. His Excellency
requested considering the suggestion submitted to him by Eng. A. A. S. to the effect of
replacing sun-dried bricks put on the Lahd (a crevice on the side of a grave facing the
direction faced for Prayer) with earthen bricks that resist moisture and water so that
the grave will not collapse over the dead due to rainfall. Following is a statement of this
suggestion:

Your Excellency the Secretary of Riyadh, As-salamu alaykum warahmatullah
wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!) In reference to:l-
The collapses that took place in Al-Nasim cemetery during the last rain season due to
rainfall that continued for so long causing the cave-in of more than half of the new
graves in

(Part No. 7; Page No. 288)

the cemetery. This occurred in more than six thousand graves, which proves the
impracticality of the recent burial method.2- In reference to Mr. M. R.'s statement on the
issue of proposing suggestions to solve the problem, the following is my suggestion.
Through examining the location at that time, it was found that the collapses were caused
either by the moisture's access to the sun-dried bricks put on the side of graves, or by
the collapse of both the sun-dried bricks and the Lahd simultaneously. As it is totally
unacceptable to have graves collapse on the remains of relatives and loved ones, there
are alternatives that may solve the problem and safeguard the honorable status of the
dead. Earthen bricks, that are actually made of earth too will allow us to do without sun-
dried bricks and make burial easier. In this regard, it should be born in mind that many
areas contain noncohesive and sometimes completely sandy soil, which obliges people to
build underground rooms. In fact, earthen bricks can meet these requirements. An
earthen unit is quarter-cylinder shaped with a radius of 50 cm and is 2 cm thick
surrounding the body from both sides and from above. Regarding sandy areas, an
earthen unit should be half-cylinder with a radius of 60 cm surrounding the body from
both sides and from above. (Please see the attached chart). Based on this design,
earthen bricks have the following advantages:

1- They do not collapse if hit by moisture.

2- They protect the dead body against the collapse of the Lahd, as they encircle the
body from above.

(Part No. 7; Page No. 289)

3- They protect the graves against being disinterred by wandering animals.

4- They allow widening the opening of the Land, which makes placing the body easier.

5- The grave will need no more than four units instead of the eight of currently used
sun-dried bricks, and they do not require a great amount of mud to plug up openings and
thus they make the burial faster.

6- They do not corrode regardless of the passing of time, which makes it possible to
move the grave in future, if need be. If this meets your approval, could you please refer
it to the respected scholars bearing in mind that we are ready to build actual samples.
Best regards.

Having examined the Fatwa request, the Committee gave the answer that the Sunnah (action
following the example of the Prophet) is to plug up the Lahd with sun-dried bricks made of strong
pure clay. This has been the practice followed by Muslims since the generation of the Sahabah
(Companions of the Prophet; may Allah be pleased with them all) and subsequent Salaf (righteous
predecessors) generations up till now. Moreover, the Sahabah (may Allah be pleased with them all)
did the same with the grave of the Prophet (peace be upon him). To this effect, it is authentically
narrated that they, out of unanimous agreement, made a Lahd for him and set up nine sun-dried
bricks over it. Therefore, Sa'd ibn Abi Waqqas (may Allah be pleased with him) was reported to have
said during his last illness: Make a Lahd for me in the side of the grave and set up bricks over me as

was done with the Messenger of Allah (peace be upon him). (Related by Imam Muslim in his Sahih

[Authentic Hadith Book]). Therefore, Ibn Qudamah said in his book "Al-Mughny", "We have stated
that (covering the Lahd with) sun-dried bricks or mat is Mustahab (desirable)". Moreover, Al-Khallal
said,

(Part No. 7; Page No. 290)

"Abu "Abdullah, i.e. Imam Ahmad (may Allah be merciful to him), preferred using sun-dried bricks.
In any case, he considered itMakruh (reprehensible) to use wood. In fact, most narrations from Abu
"Abdullah recommend the use of sun-dried bricks giving it priority over wood based on the preceding
quote from Sa "d. In addition, Ibrahim Al-Nakh "i said that they (the Salaf) preferred using sun-dried
bricks. Accordingly, it is preferable to keep the Lahd plugged up with sun-dried bricks following the
example of the Sahabah (may Allah be pleased with them all) and subsequent Salaf generations.
Bearing in mind that the Sahabah did so with regard to the Prophet's grave, it goes without saying
that Allah chooses for His Prophet only the best. Also, sun-dried bricks are cheaper, easily
manufactured and available at all times. With regard to the fact that some graves collapsed, this was
due to either the low level of the grave site and consequently bad flood drainage or to defects in the
very soil from which the bricks were made. No doubt, if sun-dried bricks are made carefully of a fine,
solid and pure clay (that does not contain sand), they will be highly resistant to soil erosion,
especially if mixed with materials causing it to be stronger and cohesive, such as straw or the like.
Muslims have continued to apply this method, and their graves have remained intact one century
after another up till now. As for suggesting using earthen bricks to cover the Lahd, it runs counter to
the Sunnah applied by the Sahabah and the practice followed by subsequent Salaf generations.
Therefore, claiming that earthen bricks may not corrode should not be taken for granted. For, actual
facts tell us

(Part No. 7; Page No. 291)

that they easily break and split if exposed to heavy weight pressure. They are also different from
sun-dried bricks in that they are costly and are at times not easily attainable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18449

Q 2: In Al-Harth province, in Jizan area, we bury the dead by scattering earth directly
over the body without making a barrier between the Lahd (crevice on the side of a
grave facing the direction for Prayer) and the grave. Is this correct? We asked one of
the people who lead Prayers and supervise burials, and he replied that these measures
are correct. We are in dire need for the correct ruling. May Allah bless you!

A 2: It is impermissible to scatter dust over the body of a dead person without placing him in a Lahd
and the like and sealing the body inside with bricks, stones and the like, except when necessary.

May Allah grant you success! May peace be upon our Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih ibn Fawzan Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 292)

Fatwa no. 18527

Q: Some of the residents of Al-Saqa x village in Biljirshy donated a sum of money for the
building of graves, and they were thus built as follows: A big hole was dug in firm clayey
soil which was then partitioned into several graves by erecting four walls of red bricks
for each grave. After leveling the land, a casting of cement and iron was poured over
them and an opening was made from the side where the body of a deceased was to be
entered. Up until today, the graves are still unused. So, what is the ruling regarding
them; is it permissible to bury the dead in these graves or are we to demolish them and
restore them to their former state? Please note that we used to dig graves in that solid
clayey soil and make Lahd (a crevice on the side of a grave facing the direction faced for
prayer), and cover it with bricks and mud and finally dust. We hope that you guide us to
that you deem best.

A: If the casa is indeed as is mentioned in the question; that the land is firm and valid for digging
and burying with no need for building, then you must make the graves as you formerly used to do by
digging individual graves with separate Lahds since this is what conforms to the Sunnah (action
following the example of the Prophet).

May Allah grant you success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 293)

The third question of Fatwa no. 16386

Q 3: If I received a stranger in my house and he died therein, do I have to bury him?

A3: It is obligatory for the Muslim to bury his Muslim fellow if the latter dies and there is none else
to take care of his burial process from among his relatives, after washing him and putting him in the
burial shroud, because this is a collective obligation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16796

Q 2: Are there certain times that are Mustahah (desirable) for burying the dead? Do
these times correspond to the times of the daily prayers?

A 2: It is permissible to bury the dead at any time other than the three specific times during which
burying is forbidden , which are: the time when the sun emerges and rises, when the sun is in the
middle of the sky and until the afternoon, and just before the sun sets.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu

"Abdul- "Aziz Al Al-

Salih Al-

"Abdullah ibn

"Abdul- "Aziz ibn "Abdullah

Zayd

Shaykh

Fawzan

Ghudayyan

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 294)

The third question of Fatwa no. 16658

Q 3: Is it permissible that a Land (a crevice on the side of a grave facing the direction
faced for Prayer) be made from casting with steel, and is it permissible to use bricks?

A3: It is permissible to fortify the Lahd with the usual building materials if it is feared that it may
cave in over the deceased.

May Allah grant you success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Shaykh

Al-

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17777

Q 1: What is the ruling on revealing the face of the dead person after putting him in his
grave? If this is impermissible, then what is the evidence that supports it?

A 1: The face of the dead person should not be revealed after putting hirn in his grave because there
is no evidence that supports this act and there is no need for it either.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20158

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
(Part No. 7; Page No. 295)

The Permanent Committee for Scholarly Research and Ifta" has reviewed the letter
submitted to His Eminence the Grand Mufty by His Eminence the head of the Municipality
of Turayf Governorate under no. 2669 on 23/11/1418 A.H. The letter has been
submitted to the Committee by the Secretariat General of the Council of Senior Scholars
under no. 7196 on 30/11/1418 A.H. The head of the Municipality asked for the legal
ruling on using bitumen in building the Shaq (a rectangular hole in the bottom of a grave
in which the body is buried); he namely said in his letter:

With reference to the note of His Eminence the Judge of Turayf Court no. 1235 dated
10/11/1418 A.H. which is based on our letter no. 2516 dated 04/11/1418 A.H. regarding
the legal ruling on using bitumen in building the Shaq in graves. His Eminence has
recommended that we ask the Permanent Committee for Scholarly Research and Ifta 1 in
Riyadh about this legal ruling.

Accordingly, we would like Your Eminence to give us a legal ruling on whether it is
permissible to do this, as it is difficult in some places to make Lahd (a crevice on the side
of a grave facing the direction faced for Prayer) of mud bricks because of the non-
coherence of mud. Due to mud's fast breakability, the difficulty of transferring it from
one place to another and the impossibility of storing and protecting it from weather
conditions gives us the problem.

The letter from the head of the Municipality has been referred to His Eminence the Judge
of Turayf Court as per letter no. 5568/2 dated 01/12/1418 A.H. to form a committee
consisting of members from the Court. The said governorate, the Committee for the
Propagation of Virtue and the Prevention of Vice (CPVPV) will examine

(Part No. 7; Page No. 296)

the said graves and prepare a detailed report about them. The answer was given as per
letter no. 39 on 07/01/1419 A.H., attached with a report from the Committee which
examined the site of the graveyard. The report states:

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
On Wednesday, 03/01/1419 A.H., based on the letter sent by His Eminence the Judge of
Turayf Court under no. 1420 on 22/12/1418 A.H. His letter is based on the letter sent by
the Grand Mufty of the Kingdom of Saudi Arabia, the Chairman of Council of Senior
Scholars and the Departments of Scholarly Research and Ifta 1 under no. 25568 on
01/12/1418 A. H. It concerns forming a Committee consisted of members from the
governorate, the court, the CPVPV and the Municipality of Turayf to prepare a report
clarifying the causes why it is not possible to make Lahds for some graves and why the
mud bricks are not coherent, etc. A meeting was held by the said Committee which
consists of:

1- Fahd ibn ^Ashwy Al- x Anzy, the representative of the governorate.

2- Humaydan ibn x Aly Al- x Anzy, the representative of the Court.

3- Muhammad ibn Matar Al-Hazimy, the representative of CPVPV.

4- Jabir Al-Adham Al-Ruwayly, the representative of the Municipality.

The members of the Committee went to the graveyard located in the northern district of
the governorate and the committee found the following:

First, we do not see a thing that prevents making Lahds.
(Part No. 7; Page No. 297)

Second, the non-coherence of mud bricks is attributed to two reasons, these are:
1- The little amount of straw in mud bricks;
2. The smallness of the brick blocks.

We recommend putting these two reasons into account on making mud bricks in the
future.

Third, we see that in case of the incapability of making Lahds or using mud bricks in
building in the future, it is permissible to use bitumen in building Shaq in graves.

Accordingly, the minutes of this meeting has been written down. May peace and
blessings be upon our Prophet Muhammad, his family and Companions.

After the [Permanent] Committee studied the question in hand, it issued this fatwa to the effect that
so long as it is possible to make Lahds in graves according to what has been mentioned in the report
above j they should be made, because this is the preferable in this concern. As for the breakage of
mud bricks, this can be treated by choosing a good type of clay and mixing it and with straw so that
the blocks will be strong and coherent. A solid land for burial should also be chosen to be used as a
graveyard,

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

Kir

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The fourth question of Fatwa no. 17880

Q 4: How should the dead be buried: The Maliki scholars believe that the dead person
should be led from the front after putting him on the dust of the Lahd (a crevice on the
side of a grave facing the direction faced for Prayer). They also believe it is permissible
to lead him from any

(Part No. 7; Page No. 298)

direction, whether from the front, right or left. On the other hand, the Hanbali scholars
believe it impermissible to lead the dead person from any direction other than the right
side because that was what the Prophet (peace be upon him) did.

Moreover, the Maliki scholars put the dust of the Lahd over the grave after filling it with
dust, whereas the Hanbali scholars believe this to be a Bid^ah (innovation in religion).

The Maliki scholars also take three handfuls of dust from the front and put it in the grave
while reciting certain Ayahs (Qur'anic verses), like Ayat-ul-Kursy (the Qur'anic Verse of
Allah's Chair, Surah Al-Baqarah, 2:255), before putting the dust on the dead person.
However, the Hanbali scholars believe this to be a Bid ^ ah.

In addition, the Maliki scholars make Du^a" (supplication) for the dead person while the
callers are raising their hands. After leaving the grave, they make Du*a' for the dead
again while raising their hands. The Hanbali scholars, however, see this as a Bid ah.

On the seventh day, the Maliki scholars hold a gathering for the sake of the dead person
to recite the Qur'an and give Sadaqah (voluntary charity) by the dead person's family.
They believe this to be obligatory and they specify the seventh day for it, whereas the
Hanbali scholars believe this to be a groundless Bid^ah.

A 4: The dead person should be led to his grave from any direction that is easy to lead hirn from. It
is better to lead him from the front of the grave because of the Hadith that is mentioned in this
regard. The corpse should be placed in the Lahd on his right side facing the Qiblah (Ka "ban-direction
faced in Prayer). The Lahd should then be blocked with bricks or the like, and then the dust should be
heaped on it and should be raised above the ground level by

(Part No. 7; Page No. 299)

one hand span, as is reported in the Sunnah from the Prophet (peace be upon him). In this way,
there will be a mark indicating the existence of a grave and thus it will not be treated improperly.
Nothing of the Qur'an should be recited at the time of the dead person's burial as this is a Bid "ah,
since it is not reported from the Prophet (peace be upon him).

It is Mustahab (desirable) to stand by the grave dead after their burial to make Du "a 1 for them and
ask Allah to forgive them and make them firm. This is authentically reported from the Prophet (peace
be upon him). It is impermissible, however , to hold a gathering after one's death to recite the Qur'an
and give Sadaqahs on behalf of the dead person. What is permissible is to make Du "a' for the dead
person and give charity on their behalf without holding any gathering or specifying any time for this.
For, this is considered a Bid "ah since nothing of the sort is reported from the Prophet (peace be upon

hirm). It is obligatory for the Muslims, in general, and the scholars, in particular, to derive the rulings
from the Qur'an and the Sunnah, and not from the Madh-habs (School of Jurisprudence), because
Allah (Exalted be He) says: But no, by your Lord, they can have no Faith, until they make you (O

Muhammad pJLujg a.JLc oil I ^1^) judge in all disputes between them, and find in themselves no
resistance against your decisions, and accept (them) with full submission. Allah (Glorified be He)

also says: And whatsoever the Messenger (Muhammad yoJL-^ <lJLc -pJJI ,_sJL^) gives you, take it; and

whatsoever he forbids you, abstain (from it). Again, He (Exalted be He) says: (And) if you differ in

anything amongst yourselves, refer it to Allah and His Messenger G0JL-09 oJLc olil jJLz>), if you believe
in Allah and in the Last Day. That is better and more suitable for final determination. As for common

Muslims, they should ask
(Part No. 7; Page No. 300)

scholars about what is difficult for them to understand, and scholars, in turn, should give them Fatwa
(legal opinion issued by a qualified Muslim scholar) according to the Qur'an and Sunnah, applying the
previously mentioned Ayahs and the Hadiths where the Prophet (peace be upon him) said: Whoever

obeys me, obeys Allah, and whoever disobeys me, disobeys Allah ... The Prophet (peace be upon

him) said as well: 'My entire Ummah will enter Paradise except the one who refuses'. Then it was

said, '0 Messenger of Allah, who will refuse?' He said, 'Whoever obeys me will enter Paradise, and
whoever disobeys me is the one who refuses' There are many other Ayahs and Hadiths in this

regard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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The first, third, fourth, fifth, sixth, eighth and twelfth questions of Fatwa no. 17883

Q 1: What is the ruling of the SharTah (Islamic law) on putting a dead person, after
being shrouded, in a coffin and then in the grave?

A 1: The Sunnah (action following the example of the Prophet) is not to bury the dead person in a
coffin, because neither the Prophet (peace be upon hirn) nor the Companions after him did that.
However, what is prescribed is to wrap the dead person in three white garments and put him in a
Lahd (a crevice on the side of a grave facing the direction faced for Prayer) in his grave.

Q 3: What is the ruling of the SharTah on burying spouses in one grave if they died
together?

A 3: Burying spouses in one grave is impermissible except when

(Part No. 7; Page No. 301)

needed like in a case where there are many dead people because of a disease, battle or the like. In
such a case, it is permissible to bury two, three or more in one pitas the Prophet (peace be upon
him) did with those who were killed in the Battle of Uhud.

Q 4: What is the ruling of the Shari^ah on digging up the wife's grave to bury her
husband beside her if he requested that in his will? What are the cases in which the
Shari'ah permits digging out a grave?

A 4: It is impermissible to dig out the wife's grave for the sake of burying her beside her husband
even if he requested that in his will.

Q 5: What is the evidence from the Qur'an and Sunnah that the dead hear the noise
made by the shoes of those attending the funeral when walking away and that they can
see those who visit them? If that is the case, what are the preferable times for visiting
the graves, especially the times when the dead can see those who visit them?

A 5: It was authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and
Muslim) that the dead person hears the noise made by the shoes of those attending his funeral after
burying him when they are leaving. It was reported from Anas (may Allah be pleased with him) that
the Prophet (peace be upon him) said: When one is put in his grave and his friends leave him, and

indeed he can hear the sound of their shoes when leaving, two angels come to him and sit him
down. They say to him : "What did you used to say about that man (Muhammad (peace be upon
him))?" As for the believer, he will say: "I testify that he is the slave of Allah and His Messenger." It
will be said to him: "Look at your seat in Hell-fire,

(Part No. 7; Page No. 302)

Allah has replaced it for you with a seat in Paradise and he will see both of them." Qatadah said: He

mentioned that his grave is then widened for him, then he returned to the Hadith of Anas and said:
Whereas the hypocrite and the disbeliever will be asked: "What did you used to say about this

man? " He will reply: "I don't know; I used to say what the people used to say. " So they will say to
him : "Neither did you know nor did you take the guidance (by reciting the Qur'an)." Then he will be

hit with iron hammers once, that he will send a cry so loud that everything near him will hear it,
except the Jinn and human beings.)

There is no text in the Shari "ah indicating a specific time for visiting the dead. Rather, the Prophet's
(peace be upon him) command of visiting the graves for the sake of remembering death and deriving
a lesson is general. He (peace be upon him) said: I forbade you before from visiting the graves, but

now you may visit them for they remind you of the Hereafter.)

As far as we know, there is no text reported from the Prophet (peace be upon him) indicating that
the dead can see those who visit them. This, in principle, does not exist since there is no supporting
evidence. Moreover, the dead cannot hear what the living say in principle unless there is specific
proof of that like the Hadith of Anas that was mentioned previously. Allah (Glorified and Exalted be
He) says: but you cannot make hear those who are in graves. He (Glorified be He) also says:

iVerily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers).)

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Q 6: What is the evidence from Allah's Book and the Sunnah of His Prophet Muhammad
(peace and blessings of Allah be upon him) regarding the permissibility of a husband
washing the body of his deceased wife or vice versa?

A 6: It is permissible for each of the spouses to wash the body of the other upon his/her death.

(Part No. 7; Page No. 303)

This is based on the following: 1) It was recorded by Irnarn Malik in his Al-Mutta 1 that Abu Bakr (may
Allah be pleased with him) made a will that upon his death he should be washed by his wife Asima';
2) It was recorded by Imam Ahmad on the authority of "Aishah (may Allah be pleased with her) that
she said: "If I had known beforehand about my affair what I found out later, none would have
washed Allah's Messenger except his wives." 3) Ibn Al-Mundhir narrated that "Aly (may Allah be
pleased with him) washed his wife Fatimah (may Allah be pleased with her); 4) Sa"id narrated that
both Jab ir and " Abdur-Rahrnan ibn Al-Aswad asked their wives to wash them upon their death; 5)
The Prophet Muhammad (peace and blessings of Allah be upon him) said to "Aishah (may Allah be
pleased with her): "If you were to die before rne, I would wash you..." (Recorded by Ahmad and

Ibn Majah and was ranked as a Sahih (authentic) Hadith by Ibn Hibban.

Q 8: Upon leaving the body, does the soul of man ascend to heaven? In other words,
where does the soul reside after leaving one's body?

Also, is it the soul that is punished alone, or is it to be returned to one's body so that a
sinner may be punished both physically and spiritually?

Does the punishment in the grave continue until the Last Day, or is the punishment in the
Barzakh (period between death and the Resurrection) temporary, thereafter the sinner
is to be left without punishment until meeting his final reckoning on the Day of
Resurrection? Is it that whenever Allah wills to punish him, He returns his soul into his
body so that he is punished in his grave?

What are the type of sins for which one is punished in his grave? If one is punished in his
grave for a certain sin one committed in the worldly life, will he be punished again on the
Last Day for the same sin,

(Part No. 7; Page No. 304)

or does the punishment he received in his grave lighten the punishment he deserves on
the Last Day? Please explain the truth of these matters for us. May Allah grant you

success!

In summary, my question centers on the abode of the soul after one's death? What is
the place wherein the souls settle? What are the evidences from the Qur'an and the
Sunnah proving that there is punishment in the grave and explaining its manner? Please
explicate this matter for us in as much detail as possible, may Allah reward you. people
are so anxious to know the answer of the question about one's resting in the grave and
the settlement of the soul in the Barzakh.

They always wonder: Is it that once the soul leaves the body, one is subject to being

questioned by the angels even if he is not buried in a grave, or does his questioning only
commences after burial? I ask this question since one may die alone in a desert without
there being anyone to shroud and bury him, or perhaps a person may fall a prey to wild
animals like lions and tigers, etc, or one may drown in the sea and fall prey to the whales,
or one may burn and become ashes? How are these people, who meet such a death, to
be questioned and punished? Or are they neither questioned nor punished?

Many times, we hear that a light or fire came out from such-and-such grave. Sometimes
some people say: We heard the person buried in such-and-such grave crying out due to
the severity of his punishment. This is according to their interpretation of the incident.
What is the reality of all this in the light of Shari^ah (Islamic law)? Please explain the
truth of this matter for us. May Allah grant you success!

(Part No. 7; Page No. 305)

A 8: Upon leaving the body, the soul of a believer ascends to heaven and the most elect of each
heaven will then see him to the next heaven, until the soul is brought to the seventh heaven, where
Allah (Exalted be He) will command the angels: "Send it back to earth, for I have created it from

earth, and into it the soul shall be returned, and from the earth I shall bring out all souls once again."
The soul will then be joined with its body, and two angels will come to man, sit him up and ask him:
"Who is your Lord?" He will say: "Allah is my Lord." They will ask him: "What is your religion" He will
say: "My religion is Islam." They will ask him: "What do you say about this man (Prophet
Muhammad) who was sent to you?" He will say : "He is the Messenger of Allah." They will ask him:
"And what proof do you have for it?" He will say? "I read the Book of Allah (the Holy Qur'an), and had
faith and belief in him." Then, a caller (in Allah's name) will herald from heaven: "My servant has
said the truth. Therefore, furnish his grave from the furnishing of Paradise, and let him wear from
(the clothes of) Paradise, and open a door for him to Paradise." So he is given from the tranquillity
and fragrance of Paradise, and his grave will be expanded for him as far as his sight can reach.

Then, a man, with a handsome face and handsome clothes and whose scent is pleasant, will attend
him, saying: "Rejoice in the glad tidings with that which pleases you. This is the Day which you were
promised." The dead will then ask: "Who are you; for yours is the face that heralds the good news?"
The visitor will reply: "I am your good deeds." He will say: "O Lord! Hasten with the commencement
of the Hour, so I can return to my family and my wealth."

As for the disbeliever, his soul ascends to the heavens whose gates will be closed before it and it will
be returned to the earth. His soul will be returned back to his body, and two angels will come to him,
sit him up and ask him: "Who is your Lord?" He will say: "Oh, oh! I do not know." They will ask him:
"What is your religion?" and he will say: "Oh, oh! I do not know." They will ask him: "What do you
say about this man (Prophet Muhammad) who was sent to you?" He will say: "Oh, oh, I do not
know!" A caller (in Allah's name) will herald from heaven: "My servant has lied, so furnish his grave
with

(Part No. 7; Page No. 306)

the furnishing of the Fire and open a door for him to the Fire." He will find its heat and fierce hot
wind. And his grave will be tightened to him, until his bones crush each other. Then, a man with a
dreadful face, wearing dreadful clothes and with a disgusting smell emitting from him will attend him,
saying: "Receive the glad tidings with that which will displease you! This is the Day that you were
promised. " The dead will then ask: "And who are you, for yours is the face that brings about evil?"
He will say : "lam your evil deeds." He will therefore cry out: "0, my Lord! Do not commence the
Hour!") (Recorded by Imam Ahmad, Abu Dawud, Al-Nasa'i as well as others).

It was authentically reported from the Prophet Muhammad (peace and blessings of Allah be upon

him) that the souls of the believers wander wherever they wish in Paradise in the form of birds that
rest on the trees of Paradise until they return to their bodies on the Last Day. As for the souls of the
martyrs, they live in the bodies of green birds who wander wherever they wish in Paradise and then
return to their nests in chandeliers beneath the Throne.

With regard to the punishment and blessings in one's grave, this is true as proven by the Hadith
mentioned above as well as other Sahih (authentic) Hadiths. About the people of Pharaoh, Allah
(Most Exalted be He) says: The Fire, they are exposed to it, morning and afternoon. And on the Day

when the Hour will be established (it will be said to the angels): "Cause Fir'aun's (Pharaoh) people to
enter the severest torment!")

The Prophet Muhammad (peace and blessings of Allah be upon him) ordered that after Tashahhud
(testification recited in the sitting position in the second/ last unit of Prayer) Muslims should seek
Allah's refuge from the punishment in the grave, where he (peace and blessings of Allah be upon
him) said: When one of you utters tashahhud (in prayer) he should seek refuge with Allah from four

(trials) and should thus implore Allah saying: "0 Allah! I seek refuge with You from the torment of the
Hell, from the torment of the grave, from the trial of life

(Part No. 7; Page No. 307)

and death and from the evil of the trial of Al-Masih-ul-Dajjal (the Antichrist)." The punishment and
blessings in the grave affect both the soul and body.

Q 12: Is it an act of Sunnah that the pubic hair of a deceased person should be removed,
whether it is a man or a woman, and should the same thing be done with their armpit
hair? Or is it not permissible to remove this hair, even if it might be thick and dense, and
so it should be left. I ask this question since I heard that it is a custom to shave the hair
existing in the mentioned places of the body of the deceased. Please explain the truth of
this matter for us. May Allah grant you success!

A 12: It is obligatory to cover the "Awrah (private parts of the body that must be covered in public)
of human beings, whether they are alive or dead, male or female. It is not permissible to shave the
pubic hair of a deceased person, since this requires uncovering their "Awrah, with no need for this. It
is also not permissible to pluck the hair of a deceased's armpit, since there is no proof on this.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his family and his Companions!

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Fatwa no. 18666

Q: It has become common in our country that upon the completion of the burial of a
deceased person, people would not stand around the grave supplicating to Allah to keep
him steadfast, as stated in the Sunnah (whatever is reported from the Prophet). Rather,
they supplicate to Allah for him while standing far away from the grave. What is the
ruling of our wise Shari ah (Islamic law) on this phenomenon?

Is it permissible to walk through the graves while wearing sandals or shoes, knowing
that

(Part No. 7; Page No. 308)

the graves are dug into the earth without a Lahd (a crevice on the side of a grave facing
the direction faced for Prayer)? Is it permissible to follow the funeral wherein people
commit some Bid *ahs (innovations in religion), such as raising the grave three spans or
more above the ground? If a fetus, who is about eight months old, dies in his mother's
womb, should Janazah (Funeral) Prayer be offered over him, and should he be washed
and have all the other ceremonies done for adult Muslims?

A: The Sunnah is that upon burying a Muslim deceased, Muslims should stand by his grave
supplicating to Allah to forgive him and keep him steadfast when he is questioned, as recorded in the
Sahih (authentic) Sunnah of the Prophet (peace be upon him). It is not permissible to follow the
funeral wherein people commit Bid "ahs unless one can remove or forbid the Munkar (that which is
unacceptable or disapproved of by Islamic law and Muslims of sound intellect). As for a stillborn
baby, if he has completed four months or more, he is to be washed, wrapped in a shroud, and buried
in the graveyard.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions!

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rvgdom of Saudi Arabia

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The eighth question of Fatwa no. 18805

Q 8: What is the ruling on burying the dead at nightfall?

A: It is not permissible to bury the dead at sunrise, sunset or when the sun reaches its meridian.
"Uqbah ibn "Amir (may Allah be pleased with him) stated: There are three hours during which the

Messenger of Allah (peace be upon him) forbade us to pray or bury our dead: When the sun begins
to rise until it is fully up, when the sun is at its height at midday until it passes the meridian, and
when the sun inclines to setting until

(Part No. 7; Page No. 309)

it sets.) (Related by Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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First question of Fatwa no. 19186

Q 1: In our country, graves are designed in such a way that their length, not width, is in
the direction of the Qihlah (Kabbah-direction faced in Prayer), meaning that when the
deceased are placed in them, their feet are in the direction of the Qiblah. The people
claim that when the dead are questioned, the two angels will sit them up, so that their
faces will be in the direction of the Qiblah. Guide us, may Allah reward you with the best,
whether this way of burying is correct or not, as it is in contradiction with the way
followed in the Kingdom of Saudi Arabia. If this is not permissible, what should we do, as
all graves are designed in this manner?

A: According to the Shari "ah (Islamic law), the deceased is to be placed in the grave on their right
side and the head is in the direction of the Qiblah, for this is what was authentically reported from
the Prophet (peace be upon him). Therefore, whatever contradicts this way is not Mashru "
(Islamically permissible) and hence should be given up.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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(Part No. 7; Page No. 310)
Fatwa no. 17912

Q: The municipality has resolved to replace the mud bricks of the graves with cement
blocks, because they have been damaged by rain and sun and are spoiled while being
transferred. As for cement, it is better and more useful. We hope you will guide us
concerning the permissibility of using cement instead of mud bricks.

A: It is better to use mud bricks in building graves, for this is what was done by Muslims, as they
hated using tiles and whatever is made by fire. Accordingly, it is better to continue using mud bricks
and not to replace them with cement.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20274

Q: Some Muslims are puzzled about using bricks of iron and cement to close a grave after
burial. They see it reprehensible because these bricks are baked in kilns. I have searched
in relevant books for evidence that supports this reprehensibility, but in vain. Therefore,
I hope Your Eminence will tell us the ruling on the use of bricks of iron and cement in
closing a grave, and whether it is permissible to keep on using it

(Part No. 7; Page No. 311)

because it is easier for people or should they use adobes to close a grave instead? Take
into account that this is the undertakers' business.

A : If there are available strong adobes, it will take priority over the cement bricks in closing a Lahd (a
crevice on the side of a grave facing the direction faced for Prayer). However, one may use cement
bricks when adobes are unavailable or unaflfbrdable because there is no proof that prohibits the use
of cement bricks.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20309

Q 1: A woman gave birth to baby who died when it was six months old. It was buried
beside a farm under a sandy mountain, but two years later a flood swept him away; is
she sinful for this?

A: It is obligatory to bury the dead in solid ground to avoid floods and preserve their remains. Loose
land is an unsuitable place for burying the baby; as you make it liable to be swept away by floods.
However j if you can find any of its bones and remains, they should be wrapped in a piece of cloth
and buried in a public cemetery. The person who did this to the baby should repent to Allah (Glorified
be He) for this action.

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Q 2: A woman gave birth to a baby who died at the hospital when he was nine months
old while she was carrying him.

(Part No. 7; Page No. 312)

The father put the baby on the bed, covered him and left the hospital with the mother
who was wailing miserably and mourning the death of her son. The father informed the
hospital of the death of their son and the hospital said it would undertake burying him.
Guide us, may Allah benefit you!

A: If the hospital fulfilled its promise and undertook washing, shrouding and burying the deceased
baby , there is no harm in this. Otherwise, the father is sinful and has to repent to Allah (Glorified be
He) from the evil act he committed.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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Fatwa no. 20458

Q: The graveyard where we bury our deceased has narrowed; however, some graves
are now more than fifty years old. We hope Your Eminence could tell us whether it is
permissible to bury people in these old graves or not? May Allah safeguard you!

A: It is not permissible to reopen a grave for a new burial because it has become the deceased's
right that is not to be violated. Yet when the graveyard decreases, one is to search for another yard
to be used as a graveyard.

(Part No. 7; Page No. 313)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committed for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneTSl I 1 residency
of Scholarly Research and lfta r

The first question of Fatwa no. 20646

Q 1: During their terminal illness, some people make their will to he huried in the city or
village where they were brought up. What should the guardians do? Is it obligatory for
them to execute this will, or is it only desirable? And if it is not permissible to execute it,
is there a limited distance beyond which it is not permissible to move the deceased? Also,
is it permissible for children to move their dead parents who gasped their last breath in
their own towns over a distance of one hundred km, to be buried in the towns where
their children live so that it is easier for them to visit and supplicate for their parents
while standing before their grave?

A: Even if the deceased willed to be buried in a specific town, their will is not binding, as the Sunnah
(action following the example of the Prophet) is to prepare the deceased for burial as soon as
possible and then bury thern in the public graveyard of the town in which they died. The Prophet
(peace be upon hi in) said: It is not advisable that the corpse of a Muslim should remain withheld

among his family) (Related by Abu Dawud in his Sunan (Hadith compilations classified by

jurisprudential themes)) In another place he (peace be upon him) said: Make haste with the

funeral; if the dead person was good, it is a good state to which you are sending him; but if they
were otherwise it is an evil of which you are ridding yourselves. By and large, there are many pieces

of evidence that urge Muslims to hasten to bury the dead people.

(Part No. 7; Page No. 314)

May Allah grant us success! May be peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20763

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta 1 has examined the question
submitted to the General Mufty by the Judge of Mohail Asir Court that was referred to
the Committee from the Secretariat General of the Council of Senior Scholars under no.
6545 on 06/11/1419 A.H. Following is the wording of the questioner:

The police administration in our locality often sends inquiries relating to car accidents in
which all the passengers die and their bodies get mutilated and mixed up with the car's
debris. They apply to us for permission to bury the car with the torn off body pieces
which the police fail to extract. They aim to preserve the sanctity of the deceased. Yet,
these cars may be stolen and it is not known from whom they have been stolen or who is
the stealer from among the victims and by burial of the car, the right of the owner will be
wasted. We hope that Your Eminence could provide us with a Fatwa (legal opinion issued
be a qualified Muslims scholar) to guide the police either to

(Part No. 7; Page No. 315)

bury or not to bury the mentioned stolen cars. May Allah safeguard you! As-salamu
alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon
you!)

After the Committee examined the Fatwa request, their answer was that it is obligatory to extract the
torn off pieces of the dead victims from the wreckage of the car, collect and wrap them in pieces of
cloth , offer Janazah (Funeral) Prayer for them and then bury them. This applies unless there are
some torn off pieces that cannot be extracted due to their being mixed with the iron parts; the
obligation is waived in this case because Allah (Exalted be He) says: So keep your duty to Allah and

fear Him as much as you can As for the stolen car, it must be given back to its rightful owner.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 20740

Q 1: Is it permissible to bury a two-month pregnant woman with her fetus?

A: A pregnant woman who dies is buried with her fetus, if it is dead, in the same manner that other
dead people are buried.

May Allah grant us success! May be peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 316)

Fatwa no. 21323

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed:

The Permanent Committee for Scholarly Research and Ifta" examined the question
submitted to the General Mufty by the General Manager of the hospitals in light of the
letter from the Director General of Health Affairs in Al-Qasim based on the letter of the
General Supervisor of King Saud Hospital in ^Unayzah that was referred to the
Committee from the Secretariat General of the Council of Senior Scholars with the No. of
15 on 03/01/1421 A.H. Following is the wording of the questioner:

In reference to Fatwa no. 8099 dated 21/05/1405 A.H. issued by the Permanent
Committee for Scholarly Research and Ifta 1 regarding the disposal of surgically removed
human parts which reads: We forward to you the question memorandum received from
the Manager of the religious affairs branch in the western district no. 0 dated
11/01/1405 A.H. We hope that Your Eminence could inform us of the Sharpy (Islamic
legal) ruling on this issue, because there are many hospitals under the Ministry of
Defense and Aviation in which similar cases occur. They ask for a ruling on how to
dispose of surgically removed human parts since the used disposal procedure is to burn
these parts.

(Part No. 7; Page No. 317)

The inquired-about parts are usually the following:

1. Amputated limbs due to accidents.

2. Human body parts removed not because of a disease, but for hygienic reasons (the
removed foreskin in male circumcision).

3. The placenta that is cut after delivery or any dead fetus or fetal remains from an
abortion.

4. Pulled-out teeth and molars or the like in dental implants.

We hope that Your Eminence can tell us the Sharpy ruling to generalize it in all hospitals
of the Ministry of Defense and Aviation. May Allah grant you success!

The Committee replied as follows: It is not permissible to burn these human body parts.
It is obligatory to bury them in a pure place. Regarding a dead fetus, if it is after the soul
has been breathed into it, i.e. when it is four months old, it must be washed, shrouded,
Janazah (Funeral) Prayer offered for it and buried in a Muslim graveyard if it is born
among Muslims or born to one or two Muslim parents. But, if the miscarried fetus belongs
to non-Muslim parents, it does not need to be washed, and no Janazah Prayer should be
offered for it. Rather, it can be buried in its clothes or a sheet in non-Muslims graveyard.

However, some inquires have been made as to the way of implementation:

1. What exactly is meant by "a pure place"? Must it be a graveyard or can it be at any

other place? What is the responsible authority that should undertake the burial process?

2. Should the burial be carried out on a daily basis or can the remains be collected and
kept in the morgue refrigerator, to be buried later?

(Part No. 7; Page No. 318)

3. Do dental wastes mean pulled-out teeth and molars and the like or something else?

We hope to receive answers to these inquiries. As-salamu alaykum warahmatullah
wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

The Permanent Committee has examined the problems reported by the General Manager of the
hospitals with the no. of 12507/6S51/26 dated 29/12/1420 A.H. based on the letter of the Director
General of health affairs in Al-Qasim with the no. of 121446 12 / 45 dated 01/12/1420 A.H.
concerning Fatwa no.S099issued on 21/02/1405 A.H. by the Permanent Committee for Scholarly
Research and Ifta " in respect of the disposal of human remains and the answer was as follows:

First: The pure place meant is that which preserves these human body parts from violation and
avoids causing harm because of their offensive smell. Therefore, they should be buried in a public
graveyard, which is the best course of action, or in a distant yard away from public utilities. However,
if the remains belong to a non-Muslim, they should be buried in non-Muslim graveyard.

Second: The burial can be carried out on daily basis or whenever an amount is collected; this is
more convenient to the performers of this task.

(Part No. 7; Page No. 319)

Third: Pulled-out teeth and molars are not included among the human body parts that must be
buried, because they fall under the ruling on parts separated from the body, and do not cause any
harm if not buried.

May Allah grant us Success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The seventh Question of Fatwa no. 21672

Q 7: A Muslim man, who lived in a country where there were no graveyards for Muslims,
died and was buried in front of or behind his house. This was done because Muslims did
not want to bury him in the graveyard with non-Muslims. What is the ruling on this? Is it
permissible to offer Salah in a Masjid (mosque) where there is a grave? A: First: The basic
ruling in this regard is that a Muslim should be buried in the public graveyard of Muslims. However,
there is nothing wrong with burying a Muslim in his house or his own land if there is no public
graveyard for Muslims.

Second: It is impermissible to offer Salah in a Masjid includes a grave; regardless whether the
grave is in front of, behind or beside worshipers. Offering Salah as such is a means to Shirk
(associating others with Allah in His Divinity or worship). Moreover, the Prophet (peace be upon him)
forbade this and cursed those who do so. It is reported in the Two Sahih (authentic) Books of Hadith
(i.e. Al-Bukhari and Muslim) that "Aishah (may Allah be pleased with her) said that Allah's Messenger
(peace be upon him) stated: Allah's curse be on the Jews and the Christians,

(Part No. 7; Page No. 320)

as they took the graves of their prophets as places of worship. It is also reported in the Sahih

(Authentic Hadith Book) of Muslim that Jundub ibn "Abdullah (may Allah be pleased with him) said
that the Prophet (may peace be upon him) stated: Those who came before you took the graves of

their Prophets and righteous people as places of worship. Do not take graves as places of worship - 1
forbid you to do that.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19519

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta 1 has examined the Fatwa
request submitted to His Eminence the General Mufti by the Chief Physician and
Nephrology Consultant of the King Khalid Hospital in Jeddah. The request, no. 1478, dated
10/3/ 1418 AH was referred to the Committee by the Secretariat General of the Council
of Senior Scholars. Following is a statement of the doctor's question:

Over the past few years, a large quantity of the patients' body organs, which were cut
off in surgical operations, accumulated in the hospital. These organs consist of limbs and
parts of bowels or muscles.

(Part No. 7; Page No. 321)

It is difficult in most cases to consult the organ owners as most of them are dead.
However, we have thought of burying these organs in a courtyard surrounding the
hospital, which most likely will not be used for the coming few years. And Allah knows
best.

Kindly, examine the issue and give us a written Fatwa on the issue, so that we might take
the right decision in accordance with the ordinances of Shari ah (Islamic law).

Having examined the Fatwa request the Committee gives the answer that it is obligatory to bury
such human body organs of Muslims in a hole inside a grave and level its surface as done with other
graves, so that it may not be disinterred.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20237

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed,

the Permanent Committee for Scholarly Research and Ifta" has considered the letter
submitted to His Eminence, General Mufty (Islamic scholar qualified to issue legal
opinions), from the Director of the Center of Da ^ wall and Guidance in Dammam which was
referred to the Committee from the Secretariat General of

(Part No. 7; Page No. 322)

the Council of Senior Scholars, no. 121, dated Rabr Al-Awwal 3, 1419 A.H. His Eminence
submitted the following question:

I refer to Your Eminence the fax of the police chief of Al-Na'iriyyah governorate, no.
21/34/7697, dated Dhul-Hijjah 25, 1418 A.H., concerning his inquiry about the ruling on
the following question:

A human skeleton was found on Dhul-Hijjah 20, 1417 A.H., and the investigation showed
that it might belong to a Hindi or Bangladeshi person. The authorities of the Eastern
Region issued its approval to bury the skeleton. Since we know nothing about his religion
and whether he should be buried in the graves of Muslims or not, we referred the matter
to the judge who asked that a written Fatwa (legal opinion issued by a qualified Muslim
scholar) be sought in this regard. Therefore, I refer the matter to Your Eminence and I
hope you will review the issue and provide us with a Fatwa as soon as possible. May
Allah grant you good health, reward you with the best and help us and all Muslims
benefit from your knowledge!

Having studied your question the Committee answered that if the case is as you mentioned, this
body should be buried alone in a desert where it will not be desecrated.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 323)

Fatwa no. 15673

Q: Is it permissible to bury a Mus-haf (copy of the Qur'an) in the grave of the deceased?
What is the Islamic ruling on this?

A: It is not permissible to bury a Mus-haf in the grave with the dead. This act has no basis in
Shari "ah (Islamic law) and was not practiced by the Salaf (Righteous Predecessors).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Shaykh

Al-

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second Question of Fatwa no. 21893

Q 2: Does one who, while attending the funeral of a Muslim brother, loses their way to
the graveyard deserve the reward of attending the funeral till the end?

A: One who intends to do an act of obedience to Allah and is hindered by circumstances will receive
the reward of one who does it. The same applies to one who loses the way to the graveyard.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Salih Al-Fawzan

'AbduKAziz ibn 'Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 324)

Fatwa no. 20130

Q: I hope that Your Eminence will explain the Hadith reported on the authority of Jabir
ibn Atik (may Allah be pleased with him) who reported that the Prophet (peace be upon
him) stated: Let them cry as long as he (the dead) is still alive; when the divine decree is made,

no woman should weep. (Related by Imams Malik, Al-Nasa'y and Al-Hakim) What is the

meaning of this Hadith?

A: The Hadith reported on the authority of Jabir ibn "Atik (may Allah be pleased with him) as
mentioned above is related by Malik in Al-Muwatta 1 no. 513, Abu Dawud no. 3111, Al-Nasa'y and Al-
Hakim. It was ranked as Sahih (authentic) by Al-Dhahaby. The Hadith indicates that the Prophet
(peace be upon him) prohibited crying out of grief upon the death of some person if it is
accompanied by unlawful acts such as lamentation, wailing and invoking woe and destruction on
oneself and so on. This is how the Hadith is explained by Hadith explainers, such as Al-Haflzh Ibn
"Abdul-Bar in his book Al-Istidhkar (8/312) and Al-Shawkany in Nayl Al-Awtar (4/154) as well as
others.

As for just crying in a low voice and shedding tears of sadness, it is permissible whether before or
after death based on many authentically reported Hadiths.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 325)

Lawful and unlawful acts at graveyards and upon burial

The first question of Fatwa no. 16413

Q 1: What is the ruling on reminding the soul of the deceased to say: "La ilaha ilia Allah
(there is no deity but Allah)" after burying them? How high above ground level should a
grave be?

A: Reminding the soul of the deceased to say: "La ilaha ilia Allah" after burying thern is a Bid "ah
(innovation in Islam) and so is not permissible. Moreover, the Hadith reported in this regard is not
authentically reported from the Prophet (peace be upon him) and so it is not permissible to act upon
it. However, what is Mashru " (Islarnically prescribed) after the burial is to stand by the grave and ask
forgiveness for the deceased. The Prophet (peace be upon him) is authentically reported to have
urged this in the Hadith that reads: Seek forgiveness for your brother, and beg steadfastness for

him, for he will be questioned now. As for what is Mashru " regarding how high above ground level

a grave should be, it should be approximately a hand-span.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

"Afify

"Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19084

Q: My uncle died and after we buried him, a person stood, delivered a short sermon and
supplicated to Allah for him. Then, he advised that a relative of the deceased sit at the
head of the grave and call him by name and saying: "0 so-and-so son of so-and-so!
Remember that you left this world witnessing that there is no deity except Allah." He
claims that these words would be heard by the deceased. What is the opinion of

(Part No. 7; Page No. 326)

Your Eminence? Is it permissible to say this? What is the best Qur'an recitations,
Du^a" (supplication), etc, to be said after burial? May Allah reward you with the best!

A: Acts authentically reported from the Prophet (peace be upon him) after burial include offering
Du"a', asking for Allah Forgiveness, and begging steadfastness for the deceased. "Uthtnan ibn "Affan
(may Allah be pleased with hirn) reported: Whenever Allah's Messenger (peace be upon hi rn)

finished burying the deceased, he would stay with thern (i.e. by their graves) and say: "Seek
forgiveness for your brother and beg steadfastness for hirn, for he will be questioned now." (Related

by Abu Dawud in his Sunan (Hadith compilation classified by jurisprudential themes) and by Al-Hakim,
who ranked it as Sahih [authentic]) As for the question about reminding the deceased to say "La
ilaha ilia Allah (there is no deity but Allah)" after burial, it has no basis in either the Qur'an or the
Sunn ah (whatever is reported from the Prophet). It is a Bid "ah (innovation in Islam). Ibn Al-Qayyim
(may Allah be merciful to him) said: "The Prophet (peace be upon him) would neither recite the
Qur'an nor remind the deceased to say: u La ilaha ilia Allah", while standing by their graves.
Moreover, the Hadith regarding this act is not authentically reported."

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 16953

Q 3: Is it permissible to recite Al-Fatihah (Opening Chapter of the Qur'an) or Ya-Sin over
the deceased? Should the deceased male be given precedence over the deceased female
if their funerals coincide?

A: It is not Mashru " (Is la mica I ly prescribed) to recite Al-Fatihah over the deceased, for there is no
evidence that supports this.

(Part No. 7; Page No. 327)

As for reciting Ya-Sin, some scholars hold that it is Mustahab (desirable) to recite it for the dying
person. It was reported: Recite it over your dead i.e. Ya-Sin) (Related by Ahmad, Abu Dawud, Ibn

Majah, and others) It was also reported on the authority of Ma "qil ibn Yasar (may Allah be pleased
with him) that the Messenger of Allah (peace be upon him) said: Recite Ya-Sin over your dying

persons.) This Hadith was ranked as Da "if (weak) by Al-Daraqutny (may Allah be merciful to him)

who stated : "There is no Sahih (authentic) Hadith in this regard." This was reported by Ibn Hajar in
his book Al-Talkhis Al-Habir. And Allah knows best!

As for reciting Qur'an at the funeral, this is Bid "ah (innovation in Isalm) that is not permissible
because there is no evidence for this. The Prophet (peace be upon him) said: Anyone who does

something that we have not ordered (in worship) it will be rejected. There is no specific order with

regard to the funeral procession of men and women. When offering the Janazah (Funeral) Prayer,
deceased men are to be placed before deceased women; men should be placed directly in front of
the Imam (the one who leads congregational Prayer) and women should be after the men further
towards the Qiblah (Ka "bah-direction faced in Prayer), with the middle of the woman next to the
head of the man.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19955

Q 1: Abu Muhammad reported that Abu Umamah Al-Bahily reported that the Messenger
of Allah (peace be upon him) said: When anyone of you dies and you have leveled the earth

over them, let one of you stand

(Part No. 7; Page No. 328)

at the head of their grave and then say, "0 So-and-so, son of So-and-so [name of the mother]/ 1 for
they will hear it even if they do not reply. Then let them say a second time, "O So-and-so, son of So-
and-so [name of the mother]," whereupon the deceased will sit up (in their grave). Then let them
say, "0 So-and-so, son of So-and-so [name of the mother]!" Upon this, the deceased will say,
"Instruct me, may Allah be merciful to you," although you cannot hear it. Then let them say,
"Remember the state in which you left this world, which is your witnessing that there is no Ilah (god)
except Allah, and that Muhammad is His Servant and Messenger; that you are pleased with Allah as
your Lord, Islam as your religion, Muhammad as your Prophet, and the Qur'an as your guide. Upon
this, Munkar and Nakir (the two angels who test the faith of the dead in their graves) will withdraw
saying, "Let us go; there is no need for us to tarry here, for indeed they have been prompted to say
their argument." Indeed Allah will Himself defend the deceased against the two of them (angels)." A
man said, "O Messenger of Allah, what if their mother's name is not known?" He replied: "Then let
them affiliate them (deceased) to their mother Hawwa' (Eve).")

A: The above Hadith which urges people to remind the soul of the deceased to say: \a ilaha ilia
Allah (there is no deity but Allah)" was not authentically reported from the Prophet (peace be upon
him), and thus it is not permissible to act in accordance to it. It was authentically reported that the
Prophet (peace be upon him) and his Sahabah (Companions of the Prophet) would stand by the
grave after burying a deceased and he would say to them: Ask Allah to forgive your brother and

supplicate for hirntobe steadfast, because he is now being questioned. Accordingly, it is Mashru "

(Islamically prescribed) after burying a dead person to ask forgiveness, mercy and steadfastness for
them acting in accordance with the Hadith mentioned above.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Q 2: It was reported on the authority of Ibn * Abbas that the Prophet (peace be upon
him) said: When one of you dies, let you wrap them in a good shroud, hasten to put their will into

action, dig their grave quite deep, and do not bury the rn beside an evil person. It was said: "O
Messenger of Allah! Does a righteous person benefit in the Hereafter?" He (peace be upon hirn)
asked: "Do they benefit in this worldly life?" They (i.e. Companions) replied in the affirmative. Hence,
he (peace be upon him) said: "Likewise, they do in the Hereafter." Should the deceased be

buried with righteous people?

(Part No. 7; Page No. 329)

A: A Muslim deceased should be buried in the graves of Muslims, as it is not permissible to bury
them with the Kafirs (non-Muslims). The Hadith quoted above is mentioned by Al-Suyuty in his book
Al-La'ali 1 Al-Masnu'ah Fi Al-Ahadith Al-Mawdu'ah, which contains the Hadiths Mawdu" (fabricated
Hadiths) that are falsely attributed to the Prophet (peace be upon him), (Vol. 2, P. 439).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu

Salih Al-

"Abdullah ibn

"Abdul- "Aziz Al Al-

"Abdul- "Aziz ibn "Abdullah

Zayd

Fawzan

Ghudayyan

Shaykh

ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15679

Q: Please give me your Fatwa regarding putting markers on graves; how many should we
place on the graves of males and how many should we place on those of females? Should
we put them on the graves of males or females? Are they a Sunnah (action following the
example of the Prophet) or are they merely used to identify graves? May Allah reward
you!

A: This practice is a Sunnah and its purpose is to prevent people from stepping on graves, and -
being marked - they can be known and visited. The Prophet (peace be upon him) marked the grave
of "Uthrnan ibn Mazh "oun with two stones; one at the head of the grave and the other at its foot
Grave markers must be either of stone or other similar material and nothing is to be written on them.
Males and females are equal in this respect. Allah knows best.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 330)

The first question of Fatwa no. 20844

Q 1: What is the ruling on placing grave markers more than a cubit high and is there a
limit to their height? Grave markers are pebbles placed at the head and foot of a grave
to mark it. Please tell us the ruling in this regard, may Allah reward you!

A 1: It is permissible to place grave markers and the like, whether at the head or foot of graves, so
that they can be known and visited. It is reported that the Prophet (peace be upon him) marked the
grave of "Uthrnan ibn Mazh "oun with a stone. However, it is not from the Sunnah (acts, sayings, or
approvals of the Prophet) to place markers at excessive heights. You must be careful regarding this
matter.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18335

Q: What is the ruling of Allah and His Prophet (peace be upon him) on the unlawful
graves that are raised above the ground and which are built with red bricks and
reinforced concrete? What is the ruling on burying the dead therein? These graves are
raised two meters above ground level and the latest Bid 'ah (innovation in religion) is
building two level graves.

A: If the casa is as mentioned, then these graves do not conform to the guidance of the noble
Shari "ah (Islamic law). It is your duty to warn those who build such graves and advise them

(Part No. 7; Page No. 331)

to remove the innovations they introduced into the graves of Muslims, such as those mentioned in the
question and others like plastering or inscribing on them, and putting lights, pictures and flowers.
They must adhere to what is Islamically lawful in this respect. If they comply with it, then praise be to
Allah for that. Otherwise, do not bury your dead in these spots and you must look for other graves
that are free of these innovations and prohibitions. This is because the Prophet (peace be upon him)
forbade plastering, sitting on, building over, and making engravings on graves.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gen^fSm residency
of Scholarly Research and lfta r

The first question of Fatwa no. 16559

Q 1: What is the ruling on building graves of cement and steel? Please note that the
reinforced concrete covers the top of the grave only while the rest of the structure is
made of cement.

A 1: The lawful manner in building graves is to dig a hole in the ground to a depth that protects the
deceased and prevents the smell of decomposition from permeating through the ground. A Lahd (a
crevice on the side of a grave facing the direction faced for Prayer) or Shaq (a rectangular hole in the
bottom of a grave in which the body is buried) is to be made and the corpse placed in it. The grave is
then sealed with bricks or the like to prevent the earth from falling on the body of the deceased.

(Part No. 7; Page No. 332)

The deceased is buried with soil being scattered over its body in the way the Prophet (peace be upon
him) used to bury the Sahabah (Companions of the Prophet) and in the way practiced by Muslims. If
the soil is too loose, then there is no objection to making walls inside the grave using the usual
building mater ia Is J without distinguishing a grave from another. However , building the graves from
reinforced concrete is impermissible due to the Hadith authentically reported from the Prophet (peace
be upon him) by Jabir ibn 'Abdullah, may Allah be pleased with them both, who said: Allah's

Messenger (peace be upon him) forbade plastering graves, sitting on them or building structures
over them. [Reported by Imam Muslim in his Sahih].

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

'Abdul- 'Aziz Al Al-
Shaykh

Salih Al-
Fawzan

'Abdullah ibn
Ghudayyan

'Abdul- 'Aziz ibn 'Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 18661

Q: A Muslim man passed away and his brother, being a Buddhist, cremated his body and
buried the ashes in a Buddhist cemetery. Some scholars in Sri Lanka said that no funeral
prayer is to be offered for a person who was not washed before burial. It has been six
months since the death of this man and the funeral prayer has not been yet been
offered for him. What are we to do? Please inform us with evidence.

A: A disbeliever is not legally responsible for a Muslim either, during the latter 's lifetime or after their
death. The funeral of a Muslim is to be undertaken by Muslims, and thus the funeral conducted for
this Muslim man is unlawful because it is impermissible for the Muslims to allow that Buddhist to
handle the funeral rites of the Muslim man. If it is possible, his remains are to be exhumed and
moved to a Muslim cemetery. This is obligatory because

(Part No. 7; Page No. 333)

it is impermissible to bury Muslims in a cemetery of disbelievers and vice-versa. If there is no
cemetery for Muslims, then his remains are to be buried in any place where his grave cannot be
tampered with. As for performing (funeral) prayer over him, the time has elapsed.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 17786

Praise be to Allah Alone and peace be upon the Seal of all prophets.

The Permanent Committee for Scholarly Research and Ifta" has reviewed the letter no.
(A.M/2656), dated 19/3/1416 A.H. and sent to his Eminence, the General Mufti by His
Royal Highness, deputy of the Emir of Makkah Al-Mukarramah, and which was referred to
the Committee of the Council of Senior Scholars in letter no. (A.M. 1417), dated
24/3/1416. The letter of His Highness reads as follows:

We received letter no. (91/83/ 142/241/ 1), dated 21/1/1416, from the Ministry of
Exterior Affairs, Jeddah branch, based on the letter no. (204) which they had received
from the British Consulate in Jeddah on 19/1/1416, and which indicates that Mr. Mustafa
Mehmet, of British

(Part No. 7; Page No. 334)

nationality passed away in Makkah Al-Mukarramah after he performed Hajj for the year
1415 A.H., and was buried in there. His family informed the consulate that the deceased
wished to be buried next to his family in North Cyprus and requested the consulate to
notify the relevant authorities to issue instructions regarding transporting his body to
North Cyprus where it will be reinterred. The Ministry of Foreign Affairs wants a report
on this issue. His Royal Highness, the deputy of the Emir of Makkah al-Mukarramah wants
to know the validity of these measures from the relevant authorities.

We hope that after due consideration of the matter, you may tell us how the deceased
was buried without the permission of the British Consulate and name the official who
authorized his burial without the consent of his next of kin or the consulate. We further
supplied his Eminence, the General Mufti (Islamic scholar qualified to issue Fatwa) of the
Kingdom and the Chairman of the Department of Scholarly Research and Ifta 1 with a copy
of this letter so that he may tell us of the validity of exhuming the body and sending it to
his country for burial. Kindest regards.

After careful consideration, the Permanent Committee for Scholarly Research and Ifta' deern it
impermissible to exhume the body of the deceased and transport it due to the lack of any legal
justifications.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 335)

The second question of Fatwa no. 16128

Q 2: What is the purpose of pouring water over a grave after leveling earth over it? Is
there any evidence for this practice and who was the first person over whose grave
water was poured ?

A 2: Water is sprinkled over a grave immediately after burial to allow the earth to become compact
and solid. Al-Shafi "y mentioned in his Musnad, as did Sa "id ibn Mansur and Al-Bayhaqy in a Hadith
Mursal (a Hadith with no Companion of the Prophet in the chain of narration) that the Prophet

(peace be upon him) sprinkled water over the grave of his son Ibrahim and put pebbles on it. It was

related by Sa " id ibn Mansur that sprinkling water over graves was practiced during the lifetime of
Allah's Messenger (peace be upon him). As regards its permissibility, it was maintained by the three
Imams (initiators of Schools of Jurisprudence), Abu Hanifah, Al-Shafi "y and Ahmad, and this is also
the opinion of other scholars.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18936

Is it Sunnah (action following the example of the Prophet) to hurry when carrying the
deceased to their graves? Is there a Hadith indicating the virtue of being a pallbearer?

A 1: Yes, it is of the Sunnah to hasten when carrying the deceased and to walk at a speedier pace
than the normal walk

(Part No. 7; Page No. 336)

and slower than a jogging pace. It was reported that the Prophet (peace be upon hirn) stated:
Hasten to bury the deceased, for if they were righteous, you will be forwarding them toward

goodness; and if otherwise, then you will throwing off an evil from your necks." (Agreed upon by Al-

Bukhari and Muslim). Moreover, Abu Dawud narrated in his Sunan (Hadith compilations classified by
jurisprudential themes) on the authority of Abu Bakrah that he said: <I witnessed it myself when we

walked at a quick pace with the Messenger of Allah (peace be upon him) and we were pallbearers
(carrying a dead person).}

Being a pallbearer at a funeral is of the Sunnah; it is following the example of the Prophet (peace be
upon him). It was authentically reported that the Prophet (peace be upon him) was a pallbearer at
the funeral of Sa "d ibn Mu "adh and the Companions also would do so. Thus, we should follow their
example. Ibn Abu Shaybah narrated with a sound Sanad (chain of narrators) on the authority of Abu
Al-Darda': To realize the full reward of attending a Janazah (funeral), it should be accompanied by

the relatives of the deceased who carry it by its four corners, and dust is put over the grave. This is

not a personal opinion; it is the Sunnah of the Prophet (peace be upon him).

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Is it permissible to allow one of the dead person's relatives to go down into the
grave to bury him?

A 2: In the case of burying a man, it is preferable to give priority to whoever is given priority in
washing hirn if possible. The Prophet (peace be upon hi rn) was buried by A I- "Abbas, "Aly and
Usarnah who were exactly the same people who washed hirn (peace be upon hirn) and because that
is more likely to conceal the dead person's conditions.

(Part No. 7; Page No. 337)

'Aly (may Allah be pleased with him) said: "One's own family is worthier of burying him." In the case
of burying a woman, priority should be given to her male Mahrarns (un marriageable relatives) and
her husband if possible, because the woman's body is a "Awrah (private parts of the body that must
be covered in public) and going down into the grave and burying her, necessitates touching her body
from over the shroud. However, there is nothing wrong in allowing others to do that.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Q 3: Some people say that it is permissible for those who attend the funeral procession
to participate in burying the dead person, even by throwing three handfuls of dust over
the dead person's head. What is the ruling on that?

A 3: It is permissible for those who attend a funeral to participate in burying the dead person and to
throw three handfuls of dust in the direction of their head. The Prophet (peace be upon him) offered

the Janazah (funeral) Prayer then he went to the grave and stood at the head of the deceased and
took three handfuls of dust and threw therm into the grave. (Related by Ibn Majah). Moreover, 'Amir

ibn Rabi "ah narrated that the Prophet (peace be upon him) offered the Janazah Prayer over

"U thin an ibn Mazh"un then he made Takbir (saying: "Allahu Akbar [Allah is the Greatest]") for him
four times and went to his grave and threw three handfuls of dust while standing at his head.

(Related by Al-Daraqutny). This was also the practice of the Companions (may Allah be pleased with
them) as it was authentically reported from Ibn "Abbas (may Allah be pleased with him and his
father) when he buried Zayd ibn Thabit that the former threw three handfuls of dust over the latter's
grave and said: "Knowledge disappears this way." This was mentioned by Ibn Qudamah in his book
Al-Mughny.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Q 4, 5: What is the Sunnah (action following the example of the Prophet) regarding the
Du'a' (supplication) for a dead person after burying him? People usually surround the
grave after burying the dead person, so, should they be facing the Qiblah (Kabbah-
direction faced in Prayer) when making Du x a' for the dead or is nothing wrong with
making Du"a' regardless of the direction that one is facing? Is there a specific Du x a' for
such a situation? What is the ruling on staying after burying the dead person to receive
consolations from the mourners who attended the funeral? If a bereaved family stand in
a row to receive condolences after the burial of their dead member; should we offer
them consolations or should we go and leave them?

A 4, 5: What was reported from the Prophet (peace be upon him) is a general command to make
Istighfar (seeking forgiveness from Allah) and Du"a' for the dead person. It was narrated on the
authority of "Uthman (may Allah be pleased with him) that he said: Whenever Allah's Messenger

(peace be upon him) finished burying the dead, he used to stay with him (i.e. at his grave) and say:
"Seek forgiveness for your brother and steadfastness for him, for he is being questioned now.")

(Related by Abu Dawud and Al-Hakim, who considered it a Sahih [authentic] Hadith). Hence, one
should say: 0 Allah, forgive him, keep him steadfast on the truth and keep him firm with the word
that stands firm. . .etc. It is not a must to face the Qiblah when making Du "a 1 for the dead person
after burying him, rather one can make Du "a' regardless of the direction he is facing.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneTSTTresidency
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Q 6: How can we consols someone who lost a dear person: Should we go to their house
or workplace because people now live far away from each other, especially as people do
not see their relatives or acquaintances except in special occasions, including the event
of death? Is it permissible for someone who lost a dear person to them to stay in his
house to receive the people who want to console them? How and where can we console
them?

(Part No. 7; Page No. 339)

A 6: The Sunnah (action following the example of the Prophet) is to console the bereaved family
whether in the Masjid (mosque), in their house, office, in the market or at the graveyard if possible.
However, if someone could not perform the Funeral Prayer over the dead in the Masjid, they can
console the bereaved family by the phone or via correspondence.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 7: What are the Sharpy (Islamically lawful) words of consolation?

A 7: It is permissible to console a bereaved person by making Du "a' (supplication) for him and for
the dead person. There is no specific formula regarding this, according to Shaykh-ul-Is lam Ibn
Taymiyyah. A mourner may console a bereaved person by saying: May Allah grant you a great
reward, good consolation and may He forgive your dead. It was narrated by Imam (initiator of a
Madh-hab) Ahmad in his Musnad (Hadith compilation) that The Prophet (peace be upon him) offered

condolences to a man saying: "May Allah be merciful to him and reward you." It was narrated that

<The Prophet (peace be upon him) offered condolences to a woman whose son had died saying:

"Whatever Allah takes is for Him and whatever He gives, is for Him, and everything has a limited
fixed term (in this world)." He (peace be upon him) ordered her to be patient and to hope for Allah's
reward for real patience is that which is shown immediately after receiving a shock. The person

who receives consolation may reply by saying: May Allah answer your supplication and may He be
merciful to you and us.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

■

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 340)

The first and second questions of Fatwa no. 19541

Q 1: My mother was sick and when she died, there was no place to wash the dead,
hence, she was washed at home. I had no idea how the dead should he washed. After
washing her, we applied some henna to her hands and kohl to her eyes for this was our
tradition. I hope Your Eminence will inform us if this way of washing the dead is sound or
not.

A 1: You did well by washing your dead mother. But applying henna to her hands and kohl to her
eyes is baseless in the SharTah (Islamic law), hence, it is not permissible to do this. However, Allah
will pardon you since you did that out of ignorance.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 2: Is it permissible for women to recite Al-Fatihah (Opening Chapter of the Qur'an) at
home for the dead or is that absolutely impermissible?

A 2: It is impermissible to recite any of the Qur'an over a Janazah (funeral), whether it is Al-Fatihah
or any other Surah (Qur'anic chapter) and this applies to both men and women. Such an act was not
reported from the Prophet (peace be upon him). Hence, it is a Bid "ah (innovation in religion) and
every Bid "ah is an error.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneT9m residency
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The ninth question of Fatwa no. 19504

Q 9: When a person working in the American army dies,

(Part No. 7; Page No. 341)

a special ceremony is conducted for them which includes the following rites: Soldier
formations, giving salute and playing music. Is it permissible to hold these rites for a
Muslim? A 9: The funeral rituals mentioned in the question are innovations (in religion) and it is
impermissible for Muslims to conductor acknowledge them. Living persons must warn and forbid
their next of kin against holding such innovations for them after their death to absolve themselves of
any sins accrued either by their passive consent. We implore Allah to grant us safety.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18263

Q: What is the ruling on relieving oneself from urine or stool in the graveyards;
transporting the body of the dead to the burial place by cars and buses; and reciting
surat (Qur'anic chapter )Yasin by the grave at the time of burial?

A: It is impermissible to relieve oneself from urine or stool in the graveyards, because it is an act of
disrespect to the dead and causes harm to those attending the funeral. The graveyard is not a place
to relieve oneself.

It is permissible to transport the dead body by car. As to the third question, the recitation of surat
Yasin or any other surah by the grave was not indicated by the Prophet Muhammad (peace and
blessings of Allah be upon him) or the Salaf (righteous predecessors). It is therefore a Bid "ah
(heresy in religion). The Prophet Muhammad (peace and blessings of Allah be upon him) said:
{"Offer some of your prayers in

(Part No. 7; Page No. 342)

your homes and do not take them as graveyards for the devil flees from the house where Surat Al-
Baqarah is recited. "> This demonstrates that the graveyard is not a place where the Holy Qur'an is to

be recited nor for offering prayers.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 343)

Fatwa no. 16722

Q: Muslims are buried wrapped in a simple shroud and then dust is scattered over them.
Therefore, how can a Muslim be buried in North Canada ( Eskimo areas ) where there is
no dust, but only frozen layers of ice which is as solid as stone. Moreover, if the body is
buried there it will not disintegrate or decompose. After decades, or perhaps centuries,
the body will still be in the same condition as that at the time of the burial. Weather
conditions such as erosion and the melting of ice sometimes cause the corpse to surface
above the ice after a few years. This actually happens and wild hungry animals scavenge
the bodies for food. Is it permissible for Muslims in these lands to wash the dead, wrap it
in a shroud and then cremating it in a coffin so that it turns to ashes? Your Eminence, I
tried to explain the problem to you, and I hope you will tell us your opinion on the matter.
Our situation is peculiar and does not resemble that of others living in the Middle East
where the soil is suitable for burial and where it is possible to cover the body with dust.
In Northern Canada there is no soil in the ground, even if were to dig tens of meters
deep.

A: It is impermissible to cremate the body of a Muslim who dies in the Arctic regions such as the
Eskimo area. Those in charge of disposing of the affairs of a Muslim must do their best to

(Part No. 7; Page No. 344)

move the body to a non-frozen area where it will be possible to bury him. Alternatively, they must dig
a grave in the frozen layers of ice and bury him like others in that area. This is due to the general
meaning of the evidences that facilitate matters upon Muslims such as the Words of Allah: So keep

your duty to Allah and fear Him as much as you can and: Allah burdens not a person beyond his

scope. >

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19246

Q: I intend to cover a grave plot in my village with sand and pebbles to protect it from
becoming muddy due to the rain. However, I read the following statement in your book
"A miscellaneous Compilation of Fatwas and Articles", vol.1, p. 402, 2nd ed. 1411
A. H/ 1990 A.D: "It has been authentically attributed to the Messenger of Allah (peace
and blessings of Allah be upon him) that he prohibited making inscriptions on graves as
well as constructing buildings over them or adding earth that was not originally dug up
from soil." As I do not want to do anything unlawful, I would like you to elicit this matter.
Please note that

(Part No. 7; Page No. 345)

I intend to add a layer of sand and pebbles to the surface of the plot so that it would not
become muddy due to the rain, making it difficult for visitors to enter the graveyard.

A: There is no objection as to adding a layer of earth to pathways between graves for the purpose of
clearing mud, thus making it easy for visitors and others to easily mover between the graves. But you
are not to put anything on top of the graves that will raise them above the levels prescribed in the
Shari'ah (Islamic law) which is one span,

May Allah grant you success! May Peace and blessings of Allah be upon our Prophet Muharnrnad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19530

Praise be to Allah, Alone, and Peace and Blessings of Allah be upon the Prophet after
whom there is no other.

The Permanent Committee for Scholarly Research and Ifta" has read letter no.
(22/1/250) dated 19/2/1418 which was sent to His Eminence, the General Mufti from His
Excellency, the Director of the Center for Islamic Call and Guidance in Dammam. Attached
was a request for a Fatwa submitted by the official in charge of the facility for washing
the deceased in Dammam, Muhammad Al-Kathiry. The request was referred to the
Committee of the Council of Senior Scholars in letter no. (1237) dated 24/2/1418 and
included the

(Part No. 7; Page No. 346)

the inquirer's question as follows:

As you know (may Allah keep you), people in this country, praise be to Allah, are keen to
follow the Sunnah (acts, sayings or approvals of the Prophet Muhammad) and avoid all
forms of Bid ah (heresy in religion), following the example of the Salaf (righteous
predecessors) of the Muslims Ummah. With this in mind, we receive an influx of inquiries
on what occurs in the Dammam cemetery. After burials, a mobile platform is erected with
steps for the consolers' when entering and exiting to offer their condolences to the
family of the deceased. In this regard, we deemed it necessary to ask for a Fatwa. After
burial, people in great number gather around the mobile platform, and this gave rise to
some inappropriate personal behaviours from some individuals, with difference of
opinions between those who support the erection of such platforms and those who do
not.

Attached is a report by a member of the Guidance Center in Dammam, Sheikh x Aly ibn
Hussayn Al-Bin'aliy, in which he stated the following:

In reference to your Eminence's instructions concerning the letter sent by the official in
charge of the facility for washing the dead at Imam Faisal ibn Turk Mosque in Dammam,
which referred to an inquiry about the permissibility of a mobile platform with steps for
the purpose of receiving those who wish to offer their condolences to the families of the
deceased following the burial and his request for a Fatwa on this issue, we wish to inform
you that the above-mentioned platform has been in use for some years. It is a ten meter
long and three meter wide, an iron structure mobilizes on wheels to facilitate it
positioning near to the burial spot.

(Part No. 7; Page No. 347)

This platform is shaded with an iron canopy and surrounded on three sides with an iron
railing to prevent anyone from falling over. The fourth side is completely sealed off and a
long iron bench is placed against it for seating the consolers. The platform rises one
meter above the ground with fitted steps at both ends with entrance and exit signs. It
was basically erected in order to protect the people from the heat of the sun especially

in summer. The bereaved relatives of the deceased line up on it and people enter to offer
their condolences after burial. It is painted in green. These are the facts I gathered
concerning this platform. Allah's Peace and Blessings be upon our Prophet Muhammad,
his family, and his Companions.

After the Fatwa Committee examined the matter., it concluded that his Eminence, the Mufty, Sheikh
Muhammad ibn Ibrahim (may Allah have mercy uopn him) has previously issued a fatwa on
16/5/1377 A.H. as did the Permanent Committee for Scholarly Research and Ifta' in Fatwa no. (4474)
dated 23/3/1402 A.H. from the Council of Senior Scholars Assembly no. (634/2) on 8/3/1410 A.H.
both of which maintained the banning of erecting a platform to receive condolences by the grave
entrance since this will lead to other acts of corruption and because the Salaf were not known to
have practiced this. Any canopies

(Part No. 7; Page No. 348)

that have been erected in the old sites of the cemetery must be removed in order to block all means
of deceptive arguments. Based on this, it is of greater priority to prohibit the mobile iron platform
from the cemetery.

May Allah grant you success! May Peace and blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20424

Praise be to Allah, Alone, Peace and Blessings of Allah be upon the Prophet Muhammad
after whom there is no other prophet.

The Permanent Committee for Scholarly Research and Ifta' has read letter no.
(1690/2/1) dated 15/5/1419 A.H. addressed to his Eminence, the General Mufti, and
which sent from the governor of Al-Ta'if. It was referred to the Committee of the Council
of Senior Scholars in letter no. (3133) on 18/5/1419 A.H. and includes a request to
investigate the issue contained the letter submitted to him from the Director-General of
Agriculture and Water Ministry at Al-Ta'if and which includes a request to investigate a
claim submitted by the citizen whose initials are (H.A.A.T) about the presence of dense
trees in a cemetery adjacent to his property at al-Shifa (Al-Talhat). In his letter, he
complains of damages to his agricultural property caused by rocks falling from this
graveyard. He requests permission to

(Part No. 7; Page No. 349)

cut down these trees. However, he underlined that doing so may effect the stability of
the ground of the cemetery and therefore the matter requires a legal Fatwa. Attached
to his Eminence's letter is a report from the Inspection Committee concerning this
cemetery. It includes the following:

Based on the request no. (539) dated 26/2/1419 A.H. which was supplemented with
documents concerning the request of the citizen whose initials are (H.A.A.T) including
information on the cemetery which is densely lined with trees and containing dilapidated
graves,

a date was set for a committee to inspect the site accompanied by the claimant on
28/3/1419 A.H. and the following was determined:

1- The presence of seven acacia trees.

2- The remains of three dilapidated graves.

Based on what the committee witnessed, a report was made by our delegate, an officer
from al-Shifa police and the delegate of al-Shifa center.

And after careful examination, the Fatwa Committee determined that a fence be erected around the
cemetery to protect it from debasement prevent people from stepping over the graves and to
prevent rocks from the cemetery to fall into the claimant's property and cause damage.

(Part No. 7; Page No. 350)

Moreover , the municipality must fence the cemetery and repair the dilapidated graves. There is no
objection if the trees in the cemetery are cut down with manual tools, such as saws, and that the
stems of the trees are to be cut down and leave the roots so as not to crack the graves. It is
impermissible to dig out the trees or cut them down with heavy machinery since this will cause
damage to the graves and desecrate the sanctity of the deceased. It must be noted that the sanctity
of the dead is tantamount to the sanctity of the living,

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 19036

Q: We would like to inform your Eminence that a citizen named Ahmad Musa Kharmy
submitted petition no. (2105) on 17/6/1417 A.H. to the municipality, in which he
expressed his wish to volunteer to remove tree branches and ashes from the cemetery
of Bish for the sake of Allah. In order to preserve the sanctity of the dead, we would like
your Eminence to review the matter and guide us as to the legal course of action so that
we may allow the above mentioned citizen to clear the branches and ashes from the
cemetery and assist him in taking them outside the cemetery walls.

(Part No. 7; Page No. 351)

A: If the tree branches and ashes, which may contain thorns and the like, cause damage to the
cemetery in any manner or pose any harm to people during the burial or during their visits, then
there is no objection to removing them provided that this be conducted through the municipality or
under its supervision using manual tools that do not cause any damage to the graves and which will
preserve the sanctity of the dead.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 18976

Praise be to Allah, Alone, and Peace and Blessings of Allah be upon Prophet Muhammad
after whom there is no other prophet.

The Permanent Committee for Scholarly Research and Ifta" has read letter no. (645)
dated 22/2/1417 A.H. and which was submitted to his Eminence, the General Mufti from
his Eminence the president of the court of Mahayel ^Asir and which was supplemented
with a request for a Fatwa from the mayor of Mahayel x Asir. It was referred to the
Committee of the Council of Senior Scholars in letter no. (1238) dated 29/2/1417 A.H.
and in which his Eminence asked the following question:

Attached is a request from a citizen whose initials are (H.A.SH) concerning the removal
of the trees in the cemetery next to his stores

(Part No. 7; Page No. 352)

and residential buildings at Mahayel. He states that the cemetery is full of dense trees
which pose danger to the tenants of the area due to the great number of snakes living in
the cemetery and has therefore become a source of anxiety and concern. The trees
cover the lamp posts. The municipality wishes to clean all the cemeteries in the city. We
therefore hope that you inform us of the legal opinion on the extent of the possibility of
using heavy machinery in these sites due to the dense trees and the impracticability of
manually removing them, both because of their denseness and to ensure the safety of
the workers from the danger posed by snakes and the like. May Allah protect you!

A: The committee answered that there is no objection to cutting down the trees in the cemetery
which are a source of danger provided that they be cut down using manual tools to preserve the
sanctity of the dead. Moreover, heavy machinery is not to enter the cemetery since this is considered
an insult to the dead.

May Allah grant you success! May peace be upon our Prophet Muhammad, his family, and
Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 17904

Q 1: Is it permissible to cut down trees growing on graves or we should better leave
them as they are?

(Part No. 7; Page No. 353)

A 1: TherG is no harm in cutting down trees growing on graves provided that the sanctity of the
graves is preserved and no acts of debasement, works of digging or stepping on the rn are
undertaken . The trees growing on graves must be cut down if it is feared that they will be used as
objects of blessings and veneration, or if keeping them will cause damage to the graves or pose
harm to those who come to visit their dead and supplicate for them. Heavy trees may also harbor
harmful insects and venomous snakes, and so it is better to cut them down.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 19339

Q: A cemetery is bordered by Damad city from all sides. The south side of the cemetery
is covered by a variety of acacia and arak trees to the degree that it has become full of
large venomous snakes and many other pests such as scorpions. These creatures crawl
up to the neighboring residential places, by day and night, and are therefore a source of
anxiety and danger. This side of the cemetery which is covered in trees, and so causing
great damages to the graves, had been there since the time of the Idrisi rule. As no one
can enter the cemetery or pass by it, we first ask Allah and then you the following:

First, is it permissible to dig out these trees with tractors due to the harm they cause -
and to the risk that may result should people remove them with their bare hands - or
burn them after bespatter them with insecticides?

(Part No. 7; Page No. 354)

A: If the case is as mentioned, there is no harm in removing the trees from the cemetery by using
manual tools only, in order to preserve the sanctity of the dead. The municipality in your town is to
undertake this work.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The seventh question of Fatwa no. 18672

Q 7: Is it permissible to walk in shoes between the graves despite the text that states:

{0 you who are wearing the shoes! Take off your shoes. Or as he (peace be upon him) said, or

is this specific to the graves that take the form of Lahd (a crevice on the side of a grave
facing the direction faced for Prayer) like that of Al-Baqr?

A 7: Based on the mentioned Hadith, it is Makruh (reprehensible) to walk while wearing shoes
between the graves, unless there is a need for that, such as to avoid thorns or heat. However, one
must avoid treading on the graves.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr ibn "Abdullah Abu
Zayd

"Abdul- "Aziz ibn "Abdullah Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 7; Page No. 355)

The second question of Fatwa no. 16326

Q 2: In the Muslims' cemeteries, we find signs with the name, age, date of birth and
family name of the dead person written on it. What is the ruling of Islam on that?

A 2: It is i tnper rn iss ible to write on the graves, because the Prophet (peace be upon hirn) forbade
this and that writing on the graves could lead to Shirk (associating others with Allah in His Divinity or
worship). This is because it may lead to glorifying them and exaggerating in this regard and coming
to believe that they could bring benefit or harm instead of Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Pazzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 14506

Q 2: Is it permissible to write the words of the Testimony of Faith La ilaha ilia Allah (there
is no god but Allah) inside a grave and put the dead body on it? Could this be of any
benefit to the dead person?

A 2: It is impermissible to write the words of the Testimony of Faith inside a grave and put the dead
body on it, because this implies misuse of the Testimony of Faith. This is Bid "ah (innovation in
religion). It was authentically reported from the Prophet (peace be upon him) that he said: Whoever

introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 356)

Fatwa no. 16732

Q: 1- Why was Prophet Muhammad's (peace and blessings of Allah be upon him) grave
built in its present form, when where we know that there is a hadith forbidding Muslims
to build structures on graves and decorate them?

2- We would like you to tell us the story and history behind the building of Prophet
Muhammad's grave.

3- How were the graves of the members of Prophet Muhammad 's household and those
of the Sahabah (Companions of the Prophet Muhammad) built?

4- Are there any graves in the Kingdom of Saudi Arabia over which are structures, or
are there any decorated graves, especially those of important Saudi individuals?

5- Is there a law that bans people to build structures on graves in Saudi Arabia?

6- Your Eminence, what is your opinion on decorating graves as an expression of great
love and respect for the dead?

A: 1: Al-Masjid Al-Nabawy was established by Prophet Muhammad (peace and blessings of Allah be
upon him) on Taqwa (fear) of Allah, The Most Exalted and Glorified. The Prophet (peace and
blessings of Allah be upon him) was not buried there after his death; he was buried in a grave in
"Aishah's room (may Allah be pleased with her) outside the Masjid (mosque). When Abu Bakr died
(may Allah be pleased with him), he was buried in the same room next to the spot of the Prophet.
And when 'Ulnar, (may Allah be pleased with him) died, he too was buried in a grave next to them in
the room. "Aishah's room was formerly outside the Masjid to its left. When "Uthrnan (may Allah be
pleased with him), expanded the Masjid, he did not incorporate the room to the prayer hall.

(Part No. 7; Page No. 357)

The room was later added to the Masjid after the era of the Rightly-Guided Caliphs during the reign
of Al-Walid ibn "Abdul-Malik towards the end of the first Hijri century. This did not happen with the
counsel of the people of knowledge.

As for the present structure on Prophet Muhammad's grave, it is a more recent addition. Perhaps it
was intended to protect the Prophet's grave.

2: Prophet Muhammad (peace and blessings of Allah be upon him) gave commands to bury the dead
of his Sahabah and members of his household in the grave of Al-Baqi" (Al-Baqi" cemetery). He used
to level the graves and did not allow adding earth other than that which was dug up from it. He did
not raise the grave above the ground more than a hand span nor did he decorate, plaster or build
anything on them.

3: Praise be to Allah, there are no graves in Saudi Arabia with any structures built over them. Saudi
scholars prohibit building on graves and command people to level them, following the Sunnah (acts,
sayings or approvals of the Prophet Muhammad) of the Prophet (peace and blessings of Allah be
upon him). Furthermore, they command people not to raise the grave so that they are no more than
one hand span above the ground. The Salaf (Righteous Predecessors) used to mention in their will

that the ir graves be only one hand span high above the ground. On the authority of Abu Al-Hayyaj
who said that " Aliy (may Allah be pleased with hirn) told him : "Should I not send you on the same
mission as that on which the Messenger of Allah sent me?" He added: Spare no picture from being

wiped out and leave no high grave unleveled. Recorded by Imam Muslim. Muslim scholars also

forbid writing on graves or decorating them because this leads to extreme veneration of the dead,
which is among the means leading to Shirk (associating others with Allah in His Divinity or worship).
For this reason, the Prophet (peace and blessings of Allah be upon him) forbade plastering graves,
sitting on them or building

(Part No. 7; Page No. 358)

on them. Important individuals in Saudi Arabia do not have distinguished graves, but are buried in
common Muslim cemeteries like the rest of the people.

4: In the Kingdom of Saudi Arabia, there is no specific civil law for graves; only the Sunnah of
Prophet Muhammad (peace and blessings of Allah be upon him) regarding graves is followed.

5: It is impermissible to decorate graves, build structures over them, plaster, color, inscribe or draw
on them since these are all forbidden acts in Islam. What must be done for a Muslim who dies is to
make Du "a 1 (supplication) for him, ask Allah to have mercy upon him, give out in charity and dedicate
the reward to the dead and so forth.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16296

Praise be to Allah, Alone, and Peace and Blessings of Allah be upon Prophet Muhammad
after whom there is no other.

The Permanent Committee for Scholarly Research and Ifta" has viewed the letter
submitted to his Eminence, the General Mufti from the delegate of the department of
Islamic Affairs and Endowments, in Sharjah the United Arab Emirates,

(Part No. 7; Page No. 359)

and which was referred to the Committee of the Council of Senior Scholars in letter no.
(1805) dated 17/4/1413 A.H. His Eminence asked the following question:

Attached is an alleged photograph of Prophet Muhammad's (peace and blessings of Allah
be upon him) grave which is widely distributed in the United Arab Emirates. We would
appreciate it if you give us a Fatwa, message or advice which we can publish to raise
public awareness on the consequences of this deception.

After examining the inquiries, the Committee answered as follows:

Having investigated the matter, the Committee deccided to write to the official in charge of the Affairs
of Al-Masjid Al-Nabawy Al-Sharif. We received letter no. (690/1) dated 18/6/1414 A.H. which stated
that the Committee examined the attached photograph and compared it to the real site. Their report
is as follows : Comparing the Prophetic room to the one in the photograph, we conclude that the
photograph is not genuine and that it was originally hand painted. End of report.

Based on this, the photograph mentioned is fake and does not represent the true structure of the
grave of the honored Prophet. Even if we assume that it matches the real grave of the Prophet, it is
impermissible to circulate the photograph and revere it because it will lead to extremism and Shirk
(associating others with Allah in His Divinity or worship) and the various paths leading to it. For this
reason, it is forbidden to draw the Prophet's grave, sell the drawings or acquire them. It has been
authentically narrated that the Prophet Muhammad

(Part No. 7; Page No. 360)

forbade this in order to block all avenues to Shirk and extremism.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 16297

Praise be to Allah, Alone, and may Peace and Blessings of Allah be upon Prophet
Muhammad after whom there is no other prophet.

The Permanent Committee for Scholarly Research and Ifta" has viewed the inquiry
submitted to his Eminence, the General Mufti and which includes the following:

Written on the graves in the graveyard of Al-Nasim in Riyadh are numbers that
distinguish the graves from each other. Also, the walls have a list of these numbers. Is
this permissible?

Letter no. (1094/2) dated 29/4/1413 A.H. was directed to his Eminence the general
chairman of the local office of the Call and Guidance to send two officials from the office
to find out the facts and the answer was sent in letter no. (814/9 d) dated 8/6/1413
A.H. Attached was a report compiled by the two officials, respected Shaykh Muhammad
ibn Naf jam Al-Tuwijry and respected Shaykh Muhammad ibn Hamad Al-Mashuh. It stated
the following:

Following the instructions of his Eminence, the general chairman, concerning what was
mentioned to him about

(Part No. 7; Page No. 361)

the graveyard of Al-Nasim and after inspecting the cemetery, we state the following:

1- There are rags of various colors tied to the grave stones.

2- Pipes, two panels, and steel bars are next to the grave stones.

3- The grave stones are painted in various colors.

4- The graves are painted in green stripes; the surface of some graves are painted with
green paint.

5- There graves are numbered such as no. (5), (15) and (55). We found only one name,
Musaid ibn Dalim, written on a grave.

A list with serial numbers was found on a plate nailed to the cemetery wall; between
each two columns is a number written made by the municipality. Moreover, there is some
graffiti of names and various numbers that seemed to have been made by youths.

After the committee has examined the marks on the graves which people had made and extensively
added to them, it concluded that:

First: It was reported that the Prophet Muhammad (peace and blessings of Allah be upon him) gave
orders to mark the grave of "Uthrnan ibn Mazh'oun with a stone. This was recorded by Abu Dawud in
his Sunan in a Hadith Mursal (a hadith with no Companion of the Prophet in the chain of narration)
from a narration by Al-Muttalib ibn "Abdullah, one of the Successors. The hadith was also recorded
by Al-Bayhaqy and narrated by Ibn Sa "d and Ibn Abu Shaybah and Al-Hakim. In its chain of
narrators, is Al-Waqidy, who is Matruk (a narrator whose hadith transmission was discarded due to
unreliability). However, this hadith was recorded by Ibn

(Part No. 7; Page No. 362)

Majah in his Sunan from a report by Anas (may Allah be pleased with hirn) and was ranked as fair by
the great scholar of hadith, Ibn Hajar in (Al-Talkhees Al-Khabeer) and Al-Buseiry in (Al-Zawa'id).

2: It is impermissible to mark a grave by writing on it, whether a name, number, the name of a tribe
and the like. This is because of the general implication of the report of Jabir (may Allah be pleased
with him) who said that the the Messenger of Allah (peace and blessings of Allah be upon him)
forbade plastering graves, sitting on them or building structures on them [recorded by Abu Dawud,
Al-Nasa'y, Ibn Majah and Al-Hakirn. It was first compiled in Sahih Muslim],

3: It is impermissible to mark graves by drawing the picture of the deceased on them. The reason
for prohibiting writing on graves is due to the reasons mentioned above while the reason for
prohibiting drawings is due to the sound had iths that strongly forbid drawing pictures of people.
Rather, the prohibition of this matter is even greater in lieu of writings and drawings on graves, as
this may lead to a direct path for Shirk (associating others with Allah in His Divinity or worship) and
idol worship.

4: It is impermissible to mark graves with mortar, plaster, clay or the like because of the established
prohibition of plastering graves in the hadith mentioned above, on the authority of Jabir, since clay
and other materials fall under the same ruling.

5: Marking the graves with paint, green or otherwise, is the same as plastering. Therefore, it is
impermissible to use it.

(Part No. 7; Page No. 363)

6: It is a form ofextremismto mark graves with marble slabs, specifically made for this purpose.
The Salaf (Righteous Predecessors) did not mark graves in this manner, therefore we should follow
in their footsteps and abstain from doing so.

7: It is impermissible to mark graves with rags tied to the grave stones, a prevalent practice used for
Tabarruk (seeking blessings).

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

Fatwa no. 18587

Praise be to Allah, Alone, and may Peace and Blessings of Allah be upon Prophet
Muhammad after whom there is no other prophet.

The Permanent Committee for Scholarly Research and Ifta" has viewed letter no. (53183)
dated 25/7/ 1416 A.H. that his Eminence, the General Mufti received from his Highness,
the prince of Riyadh. Enclosed was a suggestion proposed to his Eminence from the
honored Shaykh Abdullah ibn Salih Al-Qasir concerning marking graves etc... It was
referred to the Committee of the Council of Senior Scholars in letter no. (3735) dated
1/8/1416 A.H. and included the following:

Lately, visitors to the graveyard have come to notice

(Part No. 7; Page No. 364)

a consistent practice by some Muslim foreign nationals in marking the graves of their
dead, which may be due to the great number of incomers. Such practices have become
so widely spread that we fear that many of them and other forms of Bid ah (heresy in
religion), which contravene Islamic law, may be passed on to people in this country. If
your Highness, may Allah reward you, deems it appropriate, would you ask the
concerned authorities to consider the numbering of all the rows of graves. In the event
that you find this proposal favorable, the authority responsible for issuing Fatwa in this
regard will be asked about the legal validity of extending it to all cemeteries. Perhaps it
will satisfy the need of the relatives of the deceased and through it Allah will block the
means to Bid ah in this pure land.

After thorough investigation of the matter the Committee for Fatwa answered that the Sunnah (acts,
sayings, or approvals of the Prophet Muhammad) permits the relatives of the dead to mark their
graves with stones or the like as mentioned in the Sunan (Had ith compilations classified by
jurisprudential themes) of Abu Dawud that Prophet Muhammad (peace and blessings of Allah be
upon him) marked the grave of "Uthman ibn Mazh'oun with a stone and said: "I mark my brother's
grave with this (stone)."

However, it is not permissible to put numbers on the graves because it is a way of writing on graves,
which was a forbidden act by the Prophet (peace and blessings of Allah be upon him), as well as a
way of plastering and painting graves, building structures over them and so forth of other Bid "ahs. It
has been related from the Prophet Muhammad (peace and blessings of Allah be upon him) that he
prohibited plastering graves, building over them or making engrave ment on them. This is because
the relatives of deceased are expected only to make Du "a' (supplication) for their dead and ask Allah
to have mercy upon them, whether or not they can recognize their graves.

(Part No. 7; Page No. 365)

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20201

Q: Some people in Shaqra 1 Governorate intend to volunteer to make pathways from
bricks and cement in the cemetery for people to walk on. Now, the question your
Eminence is: Is this legally permissible, or they should better make the pathways without
using cement or bricks, which may give rise for later generations to take it as a tradition
make other additions, thus gradually introducing Bid^ahs (heresies in religion)? Please
give us a Fatwa on this matter, may Allah reward you!

A: You should keep the cemetery as it is without any changes. Whoever seeks to find his way
through it to visit a grave or to achieve any other permissible reason, may pass between the graves
and avoid stepping on them. Making pathways in the manner described in the question may lead to
other unlawful practices and also because they will narrow spaces between the graves and take up
part of the graveyard. The clear spaces in the cemetery may later be needed for burials.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 366)
Fatwa no. 20480

Q: Al-Birr charitable society in Al-Jouf has a plan to write the formula of bidding Salam
(Islamic greeting of peace) to the dead on a large board and in clear inscription and post
it at the entrance of the local cemetery. They do so to help remind the people to recite it
during burials and during their visits to the dead. Therefore, we hope, your Eminence,
that you give us the correct formula that we may write on the board.

A: Great priority should be given to teaching people during religious lessons, sermons and the like,
the Du "a' (supplication) and etiquettes related to the rulings on entering cemeteries and the manner
of sending Salam to the dead from among the Muslims. As for writing the formula of Salam on
boards and putting them up on the walls of the cemetery, this act was not observed by the Salaf
(righteous predecessors) so you must refrain from doing it.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and I ft a r

Fatwa no. 20611

Q: If a man is sitting in the public road and a funeral procession passes by him, should he
stand up or remain seated?

A: If a funeral passes by someone who is sitting and he is not among those who are following it,
then he has two options: either to stand until it goes past him, and in this case he will be rewarded
for that, Allah willing; or he may remain seated. The matter is open to choice because it was
authentically reported from

(Part No. 7; Page No. 367)

the Prophet Muhammad (peace and blessings of Allah be upon him) that he did both options. This is
the opinion of Imam Ahmad, Is-haq, and Ibn Habib and Ibn Al-Majishun and these two latter scholars
belong to the Maliki Madh-hab (School of Jurisprudence). This is also supported by what was
recorded by Al-Bukhari, and Muslim on the authority of "Amir ibn Rabi "ah (may Allah be pleased with
him) from the Prophet Muhammad (peace and blessings of Allah be upon him) that he said:
Whenever you see a funeral procession, stand up until the procession goes past you.) In another

narration by them on the authority of Ibn 'Urnar (may Allah be pleased with him and his father) from
"Amir ibn Rabi "ah (may Allah be pleased with him) from the Prophet Muhammad (peace and
blessings of Allah be upon him) that he said: If any of you sees a funeral procession and he is not

following it, then he should stand up and remain standing until he goes past it, or it goes past him, or
until the coffin is put down before it goes past him. As for those who claim that the command to

stand up is abrogated, like Imam Malik and Abu Hanifah, this was commented on by Al-Nawawy who
said that abrogation exists only when there is a difficulty to combine both rulings. However, it is
possible to combine them in this case. He added that the opinion he is inclined to is that it is
Mustahab (desirable) to stand up.

In addition, there is no authentic evidence forbidding standing when there is a funeral procession
passing by. Hence, the fact that the Prophet Muhammad (peace and blessings of Allah be upon him)
sat down after his command for people to stand up in such a situation is proof of the permissibility of
sitting.

(Part No. 7; Page No. 368)

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 20386

Q: It is my great pleasure to bring to your attention that your loyal son, his Excellency,
the Minister of Rural Development in Malaysia, al-Hajj Anwar ibn Al-Hajj Musa agreed to
allocate a sum of money for the erection of three boards in Islamic cemeteries,
commencing with the cemetery that is in his constituency. These boards will contain the
correct rulings concerning graveyards including what you mentioned in your Fatwa no.
(19246) dated 17/11/1417 A.H. The second board will contain some statements of
condolence in addition to explanation of the questions of Munkar and IMakir (the two
angels who test the faith of the dead in their graves). The third board will expose the
rulings concerning the general etiquettes of visiting the graves. This came as a response
to a suggestion that I have recently made. The Minister entrusted me to select the
Ayahs (Qur'anic verses) and the relevant statements that convey the above-mentioned
expressions. But I feel it is a great responsibility and fear that I may fail to provide the
correct information in this regard. So, first, I hope that Your Eminence would express
your opinion on this project, and then write the rulings and etiquettes concerning the
above, so that I could translate them into the Malaysian language (Malay) and then
execute the project. Obviously, the boards, with the aid of Allah (Most Exalted be He),
will be a means to help raise awareness of Muslims, reminding them of the Hereafter, and
teaching them the correct manners, especially with regard to visiting the graves. Your
work will, by the will of Allah, benefit us and all Muslims. May Allah reward you greatly!

(Part No. 7; Page No. 369)

A: First: Rulings concerning graves:

1- It is impermissible to build on graves, plaster them, use electricity to light the place and the like.
This is because these matters may be a means leading to Shirk (associating others with Allah in His
Divinity or worship) by making Du "a 1 (supplication) to the dead and seeking their help instead of
Allah.

2- It is impermissible to offer prayer or make Du"a' at graveyards, even if nothing is built on them,
due to the words of the Prophet Muhammad (peace and blessings of Allah be upon him): ^"You must

not take graves as mosques; I forbid you to do that") .

3- It is also impermissible to raise the level of the graves above the ground more than a hand span
because this is the description of the Prophet's grave and the graves of those of the Sahabah
(Companions of the Prophet). The Prophet Muhammad (peace and blessings of Allah be upon him)
told "Aly ibn Abu Talib (may Allah be pleased with him): "Leave not a high grave unlevelled."> A

high grave is that which is raised above the ground and leveling it is to remove the projected part of
the structure beyond the one hand-span height.

4- Do not disrespect graves by sitting or tread on them, throwing garbage on them, letting water
flow over them or any other means of desecration. A wall must be built around the cemetery to
preserve it from any such desecration. This is because it was authentically attributed to the Prophet
Muhammad (peace and blessings of Allah be upon him) that he forbade plastering graves, building
over them, and sitting or writing on them .

5- After placing a dead Muslim in the grave, it is recommended for those attending the funeral to
stand by the grave and make Du "a' and Istighfar (seeking forgiveness from Allah) and ask that Allah
make him steadfast when he is questioned by Munkar and Nakir in the grave. When the burial of a
dead Muslim was concluded, the Prophet Muhammad (peace and blessings of Allah be upon him)
i would stand by the grave and say to his companions:

(Part No. 7; Page No. 370)

"Ask Allah to make your brother steadfast for he is now being questioned") .

6- If a Muslim passes by Muslim graves, it is recommended that he says: (Peace be upon you,
inhabitants of the graves from among the believers. Verily we will, Allah willing, (surely) follow you.
May Allah have mercy on those among us who have come first and those who are to come later. We
ask Allah to give us and you well-being. O Allah! Do not deprive us of their reward, do not let us fall
into Fitnah (temptation) after them and Forgive us and forgive them).

Second: Visiting graves:

1- It is recommended for Muslim men to visit the graves of Muslims to make Du"a' and Istighfar for
them, ask Allah to have mercy on them, and to take heed and admonition from the dead.

2- It is impermissible for women to visit the graves because the Prophet Muhammad (peace and
blessings of Allah be upon him) cursed women who visit graves, those who take graves as mosques
and those who light lamps over them. Women are emotionally weak, and their excessive grief may
lead them to do what is impermissible.

3- It is not lawful to visit graves for the purpose of seeking help from the dead and invoke them
besides Allah. Such visits are Bid "ah (heresy in religion) and Shirk (associating others with Allah in
His Divinity and worship) and men and women are not allowed to do these acts. What is lawful is that
when a Muslim visits the grave of his acquaintances or relatives, he is to salute them, make Du"a'
and Istighfar for them and then leave the graveyard.

Third: Offering consolations:

1- It is recommended to offer condolences to the family of the deceased by saying:
(Part No. 7; Page No. 371)

(May Allah perfect your consolation, compensate you for your loss and forgive the sins of your
deceased).

2- It is recommended that enough food is prepared for the mourning family by relatives or
neighbors. The Prophet Muhammad (peace and blessings of Allah be upon him) said: (Make food for

the family of Ja "far, for there has come to them that which will keep them busy .

3- It is impermissible to hold ceremony after the funeral, gather people to attend it or for the family
of the deceased to prepare food for consolers or disrupt their life. Jarir ibn "Abdullah (may Allah be
pleased with him) said: "We used to prepare the gathering place for the family of the deceased and
prepare food for them).

A word of caution:

These rulings are to be translated into the languages used in your country, put in print and
distributed so that people may benefit from them. They are not to be written on boards on the
cemetery wall because this was not done by the Salaf (righteous predecessors).

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The ninth question of Fatwa no. 20844

Q 9: What is the ruling on placing hoards with guidelines and directions in the cemetery
for visitors and those holding funerals? Basically, these hoards are for the description of
performing funeral prayer and for warning against ssome

(Part No. 7; Page No. 372)

Bid ah (heresy in religion) and the like. Please give us a Fatwa on this matter may Allah
reward you!

A 9: What is lawful is to teach people during sermons, religious lessons and other permissible
means the rulings concerning the etiquettes of visiting graveyards. As for writing these instructions
on boards and hanging them in cemeteries, this was not from among the practices of the Salaf
(righteous predecessors). So, you are not to do it.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 20828

Q 2: There is an old cemetery which contains several graves. There is currently a plan to
dig a trench for lavatories nearby this cemetery. The digging of this trench is likely to
cause water leakage to these graves. Is this legally permissible?

A 2: It is impermissible to dig a trench next to an Islamic cemetery so as to protect it from damage.
A wall is to be put around the cemetery if there isn't one already.

May Allah grant you success! May Peace and Blessings of Allah be upon our Prophet Muharnrnad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 373)

The eighth and tenth questions of Fatwa no. 20844

Q 8: What is the ruling on marking graves with paint, clay, wood, tiles or writing on them
the name of the tribe of the dead, ...etc? How should we deal with these acts, if any of
them already exist? Please give us a Fatwa, may Allah reward you!

A 8: Marking graves with a rock and similar things is permissible. The Sunnah (acts, sayings or
approvals of the Prophet Muhammad) includes evidence to proves the permissibility of this act. It was
proven that the Prophet Muhammad (peace and blessings of Allah be upon him) gave orders to mark
the grave of "Uthman Ibn Mazh "un with a rock. As for marking the grave with paint and other
colored materials, or emblems of a certain tribe or communities, all these matters are Bid "ah
(heresy in Islam), which is not permissible. What is Mashru" (permissible) in Islamic law is sufficient,
praise be to Allah.

Q 10: What is the ruling on making numbers on the walls of the graveyard to identify the
graves? It should be mentioned that these numbers are quiet useful; they are not fixed
on the graves, but only on the wall of the graves. These numbers will allow us to
dispense with many of the markings that are currently placed on the graves. Please give
us a Fatwa, may Allah reward you!

A 10: It is not permissible to place numbers on graves or on the walls of graveyards, since this is
emphatically indicated in the prohibition of writing over the graves and may be used as a pretext
leading to this.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 374)

The third question of Fatwa no. 20844

Q 3: What is the ruling on driving one's car inside the graveyard when following a funeral
procession? It should be mentioned that sometimes there are old people who can only
reach the grave of the deceased by car. Please give us a Fatwa, may Allah reward you!

A 3: There is no harm in cars entering the graveyard provided that the drivers are careful not drive
over the graves or harm people.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 20844

Q 6: Is it permissible to illuminate the entrances to graveyards in order to light the road
when there is a funeral at night, knowing that the lighting is not intended for the burial
process, but only to enlight the pathway to grave? Please give us a Fatwa, may Allah
reward you!

A 6: Permanent lighting of the pathways of and entrances to graveyards is not permissible. As for
using some means of temporary lighting when there is a funeral procession at night, such as torches,
there is nothing wrong with this.

(Part No. 7; Page No. 375)

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The sixth question of Fatwa no. 16396

Q 6: We carry the coffin of the deceased person from his home to the graveyard, walking
on foot for half an hour. During this journey, when the deceased is an old person, we
repeat the following celebration: "Glory is to Allah, praise is for Allah, and Allah is the
Greatest." But, when the deceased is a young person, we repeat the saying: "la ilaha ilia
Allah Muhammad rasulullah (none has the right to be worshipped except Allah, and
Muhammad is Allah's Messenger)". Yet, some contemporary scholars objected to this
and said: "This is not permissible. Rather, those carrying the deceased and those
following the funeral to the grave should keep quiet." Yet, keeping silent tempts people
to indulge in idle talk about the matters of the worldly life, regarding selling, buying,
...etc, while following the funeral or during the burial of the deceased. What is the
correct ruling on this matter?

A 6: Reciting Dhikr (Remembrance of Allah) while carrying the deceased in the funeral procession is
a Bid "ah (heresy in religion). Thus it is not permissible. It becomes most disapproved when it is done
collectively.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fifth question of Fatwa no. 21264

Q 5: What is the view of Islam on making ^Ataqah for the deceased. It is said that it
(Part No. 7; Page No. 376)

protects the deceased from Hellfire. "Ataqah consists of reciting Surah Al-Ikhlas and Al-
Mu awwidhatayn (Surahs Al-Falaq and Al-Nas) one hundred thousand times. Is this true
that it shields the deceased from the Fire?

What is the view of religion on reciting the whole Noble Qur'an and dedicating the reward
of the recitation to the soul of the deceased? Does the recitation of the complete Noble
Qur'an and dedication of its reward for the deceased truly benefit him? In general, what
can benefit deceased so that we may do it in his favor?

A 5: As for reciting the Noble Qur'an in full or in part and dedicating its reward for the deceased,
there is no evidence to indicate its benefit to the deceased. Thus, this habit should be abandoned and
what authentically was proven to have been done by the Prophet Muhammad, i.e., giving Sadaqah
(voluntary charity) on behalf of the dead, supplicating to Allah for him, and performing Hajj
(pilgrimage) and "Urmrah (lesser pilgrimage) on his behalf, would be observed.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Fatwa no. 16401

Q: We, the residents of Badiyat al-Birak village, have a custom that if one of the villagers
died, the neighbors and others would give Sadaqah (voluntary charity) for the grave
diggers. This Sadaqah might be a sheep, dates, ...etc, and it is not spent out of the
property of the deceased or from his heirs. If it is a goat, people would cook it nearby
the grave in order for the diggers to eat of it. The intention behind spending out this
charity is the seeking of Allah's Countenance through giving it to such people. Thus, what
is the ruling on this practice, both on giving in charity and on cooking food within the
grounds of the graveyard? Also what is the ruling on

(Part No. 7; Page No. 377)

performing Salah (Prayer), whether it is the obligatory Salah or Janazah (Funeral)
Prayer, nearby the graveyard?

A: Giving Sadaqah nearby the grave and in the manner mentioned in the question is certainly an act
of Bid "ah (heresy in Islam) that should be condemned, since it lacks sound proof from the Qur'an or
Sunnah (acts, sayings or approvals of the Prophet Muhammad). It is one of the superstitious
practices of ignorant people that contradicts Shari"ah (Islamic law). The Prophet Muhammad (peace
and blessings of Allah be upon him) said: "Anyone who does an action which is not in accordance

with this matter of ours (Islam) will have it rejected. " Rather, it is permissible to give Sadaqah on

behalf of the deceased at any place other than the graveyard and at any time other than that of the
burial. Nearby the grave, one is also allowed to supplicate Allah upon the burial asking Allah to
forgive the sins of the deceased and keep him steadfast on the truth as commanded by the
Messenger (peace and blessings of Allah be upon him). As for offering Salah on the grounds of the
graveyard, the only permissible Salah is that of Janazah Prayer. In other words, neither
supererogatory nor obligatory Salah is permissible there, since the Prophet Muhammad (peace and
blessings of Allah be upon him) forbade us to take the graves as places of worship and forbade us
from facing in their direction when performing Salah. It was authentically reported that the Prophet
Muhammad (peace and blessings of Allah be upon him) offered Janazah Prayer for a dead nearby his
grave when he missed to offer it in the Masjid.

May Allah grant us success! May Peace and Blessings of Allah be upon our Prophet Muhammad, his
family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first and third questions of Fatwa no. 18209

Q 1: What is the ruling on Du x a' (supplication) for a deceased person nearby his grave at
the time of his burial, with those attending the funeral saying "Amen!" upon hearing the
Du x a' said by one of them? What is the Sharpy (Islamically lawful) formula of Du x a"
following his burial? Where should the person supplicating Allah for the deceased stand
in relation to the grave?

(Part No. 7; Page No. 378)

A 1: It is reco in mended upon burying a deceased person to stand by his grave, implore Allah's
Forgiveness for hirn, and ask Allah to make him steadfast when being questioned in the grave, since
the Prophet Muhammad (peace and blessings of Allah be upon him) said to his Sahabah
(Companions of the Prophet) upon burying some deceased people: Seek forgiveness for your dead

brother, and implore Allah to grant him steadfastness, for he will now be questioned .>

however, Du'a' should be said neither collectively nor with one saying it and the others saying
"Amen!", since neither of them was reported from acts of the Prophet Muhammad. Rather, everyone
should make Du "a' for the deceased individually. It does not matter whether they are standing to the
right or to the left side of the grave, or even in front of it or behind it.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"AbdL

j|- "Aziz ibn "Abdullah
ibn Baz

Portal of the generll I 1 residency
of Scholarly Research and lfta r

Q 3: When a dead person is put in their grave, would all or only some of the knots on
their shrouds be untied? If it is some, which knots exactly are to be untied? Would their
faces be disclosed on placing mudbricks on them, or would they be left covered?

A: Yes j the knots on the shroud are to be untied after putting the dead person in the grave, because
there is no need for the rn anymore; and the face of the dead are not to be disclosed as there is no
religious evidence indicating their uncovering on burial.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The fourth question of Fatwa no. 19772

Q 4: Is it permissible to raise our hands after burying a dead person while reciting Al-
Fatihah (Opening Chapter of the Qur'an), or is there a supplication from the Qur'an and
the Sunnah (whatever is reported from the Prophet)? Please advise us.

(Part No. 7; Page No. 379)

May Allah reward you with the best.

A: After burying a dead person, it is Islarnically prescribed to stand by the grave, supplicate to Allah
to forgive them and grant the in steadfastness. This is to be done individually and not collectively. As
for reciting Al-Fatihah or other chapters of the Qur'an by the graves, this is a Bid "ah (innovation in
religion) that is unlawful to do, as the Prophet (peace be upon hirn) said: Anyone who does an

action which is not in accordance with this matter of ours (Islam) will have it rejected.)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 21121

Q 3: When a person dies, some people say about them: "So and so on whom mercy is
bestowed died", "So and so who is forgiven [by Allah] died", and other similar phrases. Is
this permissible? What is the ruling on this matter?

A: We should say on the deceased Muslim: "may Allah be merciful to them; and may Allah forgive
them" as a way of supplication for them. Asking Allah to aid them is lawful. It should not be said: "So
and so, on whom mercy is bestowed ..." or "So and so, who is forgiven [by Allah] as such
expressions indicate the speaker's being certain of bestowing mercy and forgiveness on the dead.
Nobody is certain to have been granted mercy or forgiveness unless there is a proof from the Qur'an
and Sunnah (whatever is reported from the Prophet).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

(Part No. 7; Page No. 380)
Fatwa no. 20739

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.

The Permanent Committee for Scholarly Research and Ifta" has reviewed letter no.
93035 dated 15/06/1419 A.H. submitted to His Eminence the Grand Mufty by His
Eminence the President of the Committee for the Propagation of Virtue and the
Prevention of Vice (CPVPV). The letter has been referred to the Permanent Committee
by the Secretariat General of the Council of Senior Scholars under no. 3746 on
17/06/1419 A.H. The letter contains questions directed to the Presidency of CPVPV
regarding preparing the dead for burial.

The questioner says: I have noted some matters contradictory to Shari x ah (Islamic Law)
in some areas [regarding the washing and burial of the dead] and such matters maybe
found also in the rest of the country. These are:

1- The persons who wash the dead are not comprehensively aware of how to wash,
cleanse, and shroud the dead according to Shari ah. Rather, they do this hastily to the
extent that they start and finish the process of washing and preparing the dead person
for burial between the Adhan (call to Prayer) and the Iqamah (call to start the Prayer),
this is almost a period of only ten minutes.

2- During the funeral procession, the people loudly say some Adhkar (Remembrances
and invocations) like:

(Part No. 7; Page No. 381)

Allahu Akbar (Allah is the Greatest); Everlasting is Allah; and Everyone shall taste death.)
etc.

3- The dead person is placed in the grave as follows:

- The grave is made of bitumen (road surfacing material) in the form of crevice from 20-
30 cm deep.

- The dead is situated on their right hand side; and, then cement slats are put directly on
the corpse to cover the grave.

4- The head and face of a dead person who has been known for their piety are
sometimes left uncovered after shrouding to enable the people to get a look at them as
a way of showing reverence and respect.

5- After placing the dead in the grave, a person reminds the dead saying: "□ so- and -
so, when you are asked about your Lord, say: "My Lord is Allah'", etc.; I have drawn
their attention twice to this being wrong.

6- There is indifference as to whether the coffin is carried according to the direction of
the procession with the head of the deceased heading toward the Masjid, or vice versa.

So, please, Your Eminence, give us your legal opinion on these points so that we can
circulate this matter to benefit people.

After the (Permanent) Committee studied the questions in hand, they answered as follows:

First, the Sunnah (action following the teachings of the Prophet, peace be upon him) is to wash and
prepare the deceased for burial quickly; so if it is possible to wash the corpse

(Part No. 7; Page No. 382)

according to Shari "ah within the period mentioned in the question, there is nothing wrong with this.
But if quickness will result in not washing and preparing the deceased for burial in the Shar "y
(Islarnically lawful) way, this will be unlawful. The washer is to be honest in their job; so they are not
permitted to show negligence in any part of it. The Islarnically prescribed manner of washing the
dead is that the washer has the intention of washing the dead and says "Bismillah Al-Rahrnan, Al-
Rahim [In the Name of Allah, the Most Gracious, the Most Merciful]" when starting washing, wraps
their hand with a wash cloth, washes the deceased's private parts without directly touching them
with bare hands, washes the limbs which are washed in Wudu' (ablution) and then washes the head.
If the deceased is a man, it is desirable to wash his beard with water and sidr (lote tree/ lotus
jujube) or other cleaners such as soap and ushnan (a plant used as a cleaner of good smell). Also
trim his moustache and clip his nails if they are long. Then the washer pours water on the
deceased's right side and then on the left side. The corpse is to be washed in this way thrice. If three
washes are not enough to cleanse the body properly, the washer may wash the corpse five or seven
times. The washer is to consider washing as long as the case may need, not according to the washer
own desire or quickness. Accordingly, if the corpse is washed properly by washing it once or twice
like with living people, this is sufficient. But it is desirable to wash the dead thrice and that washing
be stopped at an odd number of times. If three times are not enough, the corpse may be washed five
or seven times. This is because the Prophet (peace be upon him) was authentically reported to have
said to the female washers on washing

(Part No. 7; Page No. 383)

his daughter: Wash her three, five or more times with water and Sidr and sprinkle camphor on her

at the end.> (Related by A I Bukhari and Muslim, and the above wording is of Al-Bukhari) If the

deceased is a female, her hair should be braided in three plaits [after having loosened and washed
it] and placed behind her back. It is desirable to apply perfume to the dead under the arm-pits,
between the thighs and the limbs which they place on the ground on prostrating. Applying perfume to
the whole body is also good. After washing the male corpse, the corpse is to be shrouded into three
pieces of cloth, not including a shirt or turban. The dead is to be inserted into the shroud, then
perfume is to be applied between the body and the shroud. But if he is shrouded into a shirt, Izar
(garment worn below the waist) and a wrap or in one wrap only, this will be sufficient. The female
corpse is to be shrouded into five pieces of cloth, Dir " (a long shirt covering to the feet), Khimar (veil
covering to the waist), Izar, and two wraps. One wrap will also suffice in this respect.

If the washer and the person shrouding a dead person have done as said above or have done only
what suffices in this regard within the period of time mentioned in the question, there is no problem
with this. But the washer who prepares a deceased person for burial should do their job in the best
way,

(Part No. 7; Page No. 384)

not concentrating only on what is obligatory in this regard. They are also prohibited to neglect what is
obligatory on washing and shrouding the dead. Rather, they are to apply also what is most desirable
in this respect. The washer ought to be trustworthy. This is indicated by what has been reported on
the authority of "Abdullah ibn "Umar (may Allah be pleased with him and his father) who said: <Only

trustworthy persons should wash your dead. This is because untrustworthy persons are not trusted

regarding washing the dead in the right way and may disclose bad things they might have seen
regarding the corpse.

Second, raising the voice with Tahlil (saying: "La ilaha ilia Allah [There is no god except Allah]") and
Dhikr (Remembrance of Allah) during the funeral procession is an abhorrent Bid "ah (innovation in
religion) that has no grounds in the religion. The guidance of the Prophet (peace be upon him) in this
regard is that the funeral procession produces no voice of Tahlil, reciting Qur'an, etc. nor did he
(peace be upon him) instruct his Sahabah (Companions of the Prophet) to do so. Rather, he (peace
be upon him) forbade wailing and carrying fire while walking in the funeral procession. Shaykh-ul-
Islam Ibn Taymiyyah (may Allah be merciful to him) said: "It is not desirable to raise voices during
funeral processions neither with recitation (of the Qur'an) nor with Dhikr etc. This is the legal opinion
of the Four Imams (Abu Hanifah, Malik, Al-Shafi"y, and Ahmad) and the transmitted reports on the
authority of the Salaf (righteous predecessors) from the Companions and Tabi "un (Followers, the
generation after the Companions of the Prophet). I know no person who has contradicted this
opinion." Ibn Taymiyyah (may Allah be merciful to him) also said: "The knowledgeable scholars of
Hadith and Athar (narrations from the Companions) agree that this [raising voices with Qur'an and
Dhikr]

(Part No. 7; Page No. 385)

has not been followed in the preferred generations."

So the people who carry the deceased to their grave and the procession following are to abide by the
Sunnah of the Prophet (peace be upon him) and his Companions (may Allah be pleased with them).
They are to follow the funeral in submission to Allah and remembrance of death and what follows
after it, without innovating things in the religion that contradict what Allah and His Messenger (peace
be upon him) have legislated.

Third, the Sunnah is to make Lahd (a crevice on the side of a grave facing the direction faced for
Prayer) that is to be closed with mud bricks as did the Companions with the grave of the Prophet
(peace be upon him). This tradition is followed by the Muslims from the era of the Companions (may
Allah be pleased with them) and the Salaf who follow them up until today. As for the Shaq (a
rectangular hole in the bottom of a grave in which the body is buried), it is Makruh (reprehensible),
as the Prophet (peace be upon him) was reported to have said: The Lahd is for us and the Shaq is

for others. (Related by Abu Dawud, Al-Nasa'y, and Al-Tirmidhy) But if it is not possible to make Lahd

because of the nature of the land, it is lawful to make Shaq, as Allah (Glorified be He) says: <Allah

burdens not a person beyond his scope. And: and has not laid upon you in religion any hardship I

It is also desirable that the grave be wide and deep
(Part No. 7; Page No. 386)

as much as equal to the height of the deceased, as the Prophet (peace be upon him) said: Dig

graves, make them wide and deep. (Related by Abu Dawud in his Sunan (Hadith compilations

classified by jurisprudential themes) The Prophet (peace be upon him) did not specify a certain depth
for that purpose, but there is flexibility concerning it, Praise be to Allah. On digging a grave, it is to be
taken into account that it is deepened to the extent that prevents the stench of the corpse from
fouling the atmosphere, and to save it from being eaten by beasts, etc.

Accordingly, building graves of bitumen that is mixed with cement and closing them with cement
slats, contradicts the Sunnah. It is preferable to close the grave with mud bricks, based on the above,
but if it is necessary to make Shaq due to the nature of the land, this is permissible.

As for making the grave of bitumen 20-30 cm in depth and covering the same with cement slats,
which results in the people touching the corpse and pressing it, this is unlawful and it contradicts the
Sunnah as referred to above. Besides, this involves disregard and disrespect of the deceased, while
the inviolability of the human being after death is as the same as during their life. Also, digging the
grave with such depth does not properly bury the corpse, nor protect it against floods or disclosure of
the body.

Forth, the Sunnah is to cover the whole corpse of the human being after finishing their washing and
shrouding, owing to the statement authentically reported to have been said by "Aishah (may Allah be
pleased with her): When the Messenger of Allah (peace be upon him) died, he was covered with a

Hibra Burd (green square decorated garment).
(Part No. 7; Page No. 387)

(Related by Imam Ahmad, Al-Bukhari, and Muslim) This was observed by the Companions (may Allah
be pleased with them), based on what was followed during the lifetime of the Prophet (peace be
upon him). This is indicated by the Hadith of "Aishah (may Allah be pleased with her), the wife of the
Prophet (peace be upon him) about the death of the Prophet (peace be upon him): Abu Bakr (may

Allah be pleased with him) came riding his horse from his dwelling place in As-Sunh. He got down
from it, entered the Mosque and did not speak with anybody till he came to me ("Aishah, may Allah
be pleased with her), [meaning her dwelling place] and went direct to the Prophet, who was covered
with Hibra Burd. Abu Bakr uncovered his face. He knelt down and kissed him and then started
weeping and said, "My father and my mother be sacrificed for you, O Prophet of Allah, Allah will not
combine two deaths on you. You have died the death which was written for you. (Related by Al-
Bukhari) Uncovering the face of the Prophet after his death while he was still at his dwelling place
before the funeral Prayer had commenced indicates the lawfulness of covering the whole body of the
dead person and concealing their corpse from the people. Al-Nawawy said in Sharh (Sahih) Muslim:
"Covering the dead person is agreed upon consensually by scholars. The wisdom behind this is to
conceal the dead body and screen their form that has been changed by death from the looking eyes."

Accordingly, uncovering the face of the dead person for a period of time to enable the people to look
at the deceased as a way of showing reverence and respect, as mentioned in the question, is a
Bid "ah that has no grounds in the religion and contradicts what has been consensually agreed upon

(Part No. 7; Page No. 388)

by the Muslim (scholars). This may also lead to the forbidden exceeding of limits with regards to the
dead person's rights or may lead to disclosing their faults if they are seen in a bad form after death.
But if the family of the deceased desire to uncover the face of the deceased before or after washing
the corpse to kiss or see them for a short while that does not result in delaying preparing the
deceased for burial, there is no problem. This is on the condition that the deceased is not seen or
kissed by an unmarriageable person of him or her. This is indicated by the above Hadith narrated on
the authority of "Aishah and the Hadith of Jabir ibn "Abdullah (may Allah be pleased with him):
• When my father was martyred, I lifted the sheet from his face and wept and the Prophet did not

forbid me. (Related by Imam Ahmad in his Musnad [Hadith compilation]; Al-Bukhari who ranked it
as Hadith Mu"allaq [a Hadith missing link in the chain of narration, reported directly from the
Prophet], Muslim, Al-Nasa'y^ Al-Bayhaqy, Ibn Hibban, and other scholars of Hadith) "Aishah (may
Allah be pleased with her) said: The Prophet (peace be upon him) kissed "Uthman ibn Mazh"un

when he died; until I saw tears coming down his cheeks. (Related by Imam Ahmad in his Musnad
(vol. 6, p. 56), Abu Dawud, Al-Tirrmidhy, and Ibn Majah)

Fifth, It is authentically proved according to the Sunnah of the Prophet (peace be upon him) that

after burying the dead and closing their grave that the people ask Allah to forgive thern and grant
thern steadfastness. This is indicated by the Hadith reported by "Uthrnan ibn "Affan (may Allah be
pleased with him): The Prophet (peace be upon him),

(Part No. 7; Page No. 389)

after finishing the burial of a dead person, used to stand by their grave and say: Ask Allah to forgive
your brother and grant them steadfastness, as they are now questioned. After finishing the

supplication, seeking forgiveness for the deceased person and asking Allah to grant them
steadfastness, the people leave. This is what is lawful and proved according to the Sunnah of the
Prophet (peace be upon him). As for reminding the dead saying: "O so- and - so, when you are
asked about your Lord, say: 'My Lord is Allah'", etc., and reminding them to say Shahadah
(Testimony of Faith) after burial, this has no grounds in the religion. It was not done by the Prophet
(peace be upon him) or his Companions (may Allah be pleased with them). Ibn Al-Qayyim (may Allah
be merciful to him) said: "The Messenger of Allah (peace be upon him) would not recite (Qur'an) by
graves, nor would he remind the dead to say 'la ilah ilia Allah'. The Hadith related about reminding
the dead person to say specific words is not authentic." Mentioning the good things and piety signs
seen on a person after their death without exaggerating about their state and without saying this at a
certain time or place is permissible. This is so that the people know about the deceased, supplicate
to Allah and seek forgiveness for them and follow their examples with regards to good deeds. But
this should not be done as a tradition to be followed on a person's death by standing by their grave to
mention their good deeds and traits for the reasons mentioned above. In addition to this, exceeding
limits in regards to the dead being taken as a source of blessing by the ignorant and lay-people, this
may bring about un-praise worthy consequences.

Sixth, as far as we know there is nothing related in Shari "ah regarding carrying the coffin according
to the direction of the procession with the head of the deceased heading toward the Masjid, so there
is flexibility about this matter.

(Part No. 7; Page No. 390)

What is easier in this regards to those who carry the coffin is given priority, whether to enter the
Masjid with the head or the feet of the corpse directed toward the Masjid. Both directions are
permissible so no person is to be criticized or blamed for choosing either direction.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

(Part No. 7; Page No. 391)

Burying Muslims with Christians in the Same Graveyard

Fatwa no. 15267

Q: I am an Muslim immigrant in Canada. My country of origin is Algeria. My father lived in
Algeria. He suffered from a chronic disease for a long time. He had to travel to France to
get medical treatment. Yet, it was Allah's will that he died there and we buried him in a
cemetery for Christians. I was still a young man when he died 26 years ago. Now that I
grew up, became a man and a father, I want to relieve my conscience and fulfill my duty
towards my father.

My question is: Is it permissible for me to exhume his body out of the cemetery of the
Christians and rebury his remains in the graveyard of Muslims? Please give me a Fatwa in
this regard, may Allah reward you greatly.

A: It is obligatory that his remains should be disinterred from the cemetery of the Christians and
reburied in the graveyard where Muslims bury their dead.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his farmi^ and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16057

Q: My father died eighteen years ago. He was buried in a Christian cemetery in France. Is
it permissible for me to exhume his body out of that cemetery and rebury his remains in
the graveyards of

(Part No. 7; Page No. 392)

Muslims? It is worth mentioning that before his death he instructed me to bury him in
Algeria, but at that time I had no money nor could I devise any other plan to execute his
will.

A: It is not perimissiblG to bury a Muslim person in the cemetery of the Kafirs (disbelievers). But, if it
so happened, his remains should, by any means, be exhumed and moved to the graveyard of
Muslims, if they have one there. Else, he should be moved to any other place void of any grave of the
disbelievers.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his family, and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and Ifta'

The fifth question of Fatwa no. 17941

Q 5: Most of the immigrant Muslims who live here in Russia do not perform Salah
(Prayer), due to the impress the Russians have had on them over the long years. Only
the elders of them, aged seventy years or older, perform Salah. Thus, if any of the
Muslim Arabs died here, should we bury him in the cemeteries of the Russians, or we
should fly his body to his Muslim country?

A 5: Whoever died while deliberately abandoning Salah is not a Muslim and should not be buried in
the graveyards of Muslims. The Prophet Muhammad (peace and blessings of Allah be upon him)
said : What makes one a disbeliever is the abandonment of prayers.) (Recorded by Imam Muslim).

Whoever died while testifying that there is no deity but Allah and that Muhammad is the Messenger
of Allah, regularly establishing Salah, and committing no sins that are on contradiction of Islam, must
not be buried in the cemeteries of the Kafirs (disbelievers). Rather, he should be transferred to either
to his Muslim country or to the nearest Muslim graveyard where he is to be buried.

(Part No. 7; Page No. 393)

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21522

Q: An Iraqi brother died in a car accident. I think he was a righteous person, and Allah is
sufficient for him. I do not commend and praise anyone in front of Allah. He wrote a will
that he should be buried in this land, i.e., in Germany. Actually, there is a Muslim
graveyard beside those of the Christians but it is separate from them. Yet, there arose
two problems concerning his burial:

1- The law of the land prescribes that the deceased is to be buried in the box, following
all the terms as apply to Christians. A contract, which lasts for twenty years, beginning
from the burial of the deceased, is signed between the family of the deceased and the
German municipality responsible for the graveyards. According to this contract, the
bereaved family of the deceased is to pay 500 German Marks, i.e., the equivalent of 2500
U.S. dollars in instalments until the end of the term, i.e. twenty years. At the end of this
term, the family should renew the contract for another twenty years. In the case of
non-renewal, the remains of the dead will be dug out, burnt, and the place will be
cleaned for burying another dead according to the same conditions as before.

2 - If the deceased brother had made his will without knowing all these regulations,
should we not abide by his will and fly his body to a Muslim country, by way of honoring
him and saving his body from all this hassle?

(Part No. 7; Page No. 394)

3 - If we transfer his body to a Muslim country, it will be shipped in a tin box (a type of
metal), according to the regulations followed in these countries (Europe) that ban
shipping of corpses inside wood boxes. It should be known that the tin box is so firmly-
secured in order to preserve the body from decomposition. If this box should be opened,
it will result in health problems for those who will open it. This is what had already
happened in some Arab countries, where the box was broken open resulting in the death
of two people due to the bacteria coming out of it.

It is worth mentioning that the body of the deceased here is washed and shrouded,
according to the rules of the Shari'ah, before being put in this box.

A: If the situation is as you have mentioned, the deceased should be washed, shrouded, and Janazah
(Funeral) Prayer should be offered to hirn. There is no sin in putting hirn within the mentioned tin box
after that. He should be moved to the graveyards of Muslims in any Muslim country. There is no sin in
placing him in the mentioned tin box without opening it.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad and
his family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

The first question of Fatwa no. 18795

Q 1: Is it permissible for a Muslim to follow the funeral procession of a deceased who is
Christian?

A 1: It is not permissible for a Muslim to follow the funeral of a Christian or any other Kafirs
(disbelievers). He is not also permitted to attend the burial of non-Muslims, because Allah forbade us
to take the Kafirs as close friends. Allah (Glorified be He) said: 0 you who believe! Take not the

Jews and the Christians as Auliya J (friends, protectors, helpers), they are but Auliya J of each other.

And: And never (O Muhammad pJL^g q.Az oft I ^1^) pray (funeral prayer) for any of them

(hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His Messenger,
and died while they were Fasiqun (rebellious, - disobedient to Allah and His Messenger oJLc qQI ,_sJL^
yoJ_^3).> This proves that the ruling includes all the Kafirs: The Jews, the Christians, Magians,

Idolaters and hypocrites. Following their funerals is part of following their ways.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

■

rvgdom of Saudi Arabia

of Scholarly Research and Ifta'

Fatwa no. 15328

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets.
To proceed:

(Part No. 7; Page No. 396)

The Permanent Committee for Scholarly Research and Ifta x has examined the Fatwa
request submitted to His Eminence, the General Chairman, from his Excellency, the
General Manager of Obstetric and Pediatric Hospital in Jeddah, and referred to the
Committee from the General Secretariat of Council of Senior Scholars under no. 2254,
dated 11/5/1412 A.H. in which his Excellency asks:

We hope if Your Eminence could answer the following enquiry:

A child born to non-Muslim parents may die before delivery in the mother's womb or a
few hours after birth. Are such children dealt with as Christians (like their parents) or as
Muslims according to their Fitrah (innate pure nature)? Where should they be buried?
May Allah reward you with the best!

After the Committee examined the Fatwa request that was submitted, it answered as follows: If the
situation is as you have mentioned; those children are dealt with as non-Muslims and are not to be
buried in the graveyards of Muslims.

May Allah grant us success! Peace and blessings be upon our Prophet Muhammad, his family and
Companions!

Permanent Committee for Scholarly Research and Ifta

Member

Deputy Chairman

Chairman

"Abdul- "Aziz Al Al-
Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Afify

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the geneTSTTresidency
of Scholarly Research and lfta r

The second question of Fatwa no. 17940
Q: A group of Muslim immigrants

(Part No. 7; Page No. 397)

to non-Muslim countries collect contributions from among themselves, either monthly or
annually, and dedicate these funds to sending back the corpse of any member of the
group from the land of Kufr to their Islamic countries. But whoever leaves there and
returns to his country alive can claim nothing of the money he has contributed? The
reason behind sending back the bodies is the cost of the graves in these Western
countries is so high that the immigrants can afford paying it. Even if one can pay the
cost-policy conditioned by the government, unless the policy is renews, the grave will be
exhumed at the end of the term, where the remains of the corpse are burnt. Now my
question is: what is the ruling of Islam on this? Is it permissible to join in the work of
these groups? Is it obligatory to pay Zakah (obligatory charity) on the money collected
for this purpose?

A 2: There is no harm in collecting money and allocating it to sending back the bodies of the
deceased Muslims to be buried in an Islamic cemetery, since moving them in the case as mentioned
in the question is necessary. There is no Zakah due on the money collected for this purpose, since
this money does not belong to a certain person and because it is gathered to spend on charity
activities.

May Allah grant us success! May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family and his Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 398)

Offering condolences to the bereaved family

Fatwa no. 14705

Q: We wrote to you two years ago about establishing a house for offering or receiving
condolences in the south of Jeddah without recitation of the Glorious Qur'an in it. There
is no house for this purpose, contrary to the north of Jeddah, in which a house for this
purpose was built two years ago on the hand of Shaykh Muhammad x Awad ibn Ladin
(may Allah have mercy upon all people). The reason behind building a house for offering
or receiving condolences is that many families live in small flats of only two or three
rooms. When a member of the family dies, the flats cannot accommodate those who
come to offer condolences to their male or female relatives and neighbors besides the
bereaved family. Thereupon, we thought that a house would serve this purpose as a
pious act intended to please Allah. We referred this question to your honor to examine it
and guide us to what is appropriate.

A: Every act done for the Sake of Allah (Exalted be He) should agree with what cornes in the Book of
Allah or the authentic sayings, acts or approvals of the Prophet (peace be upon him). A person is
rewarded when offering condolences because he or she is soothing the pain and sorrow of the
bereaved family and through supplicating for thern. The etiquette of offering condolences to

(Part No. 7; Page No. 399)

the bereaved family was authentically reported in the Sunnah (acts, sayings or approvals of the
Prophet) of the Chosen Prophet (Muhammad, peace be upon him), the deeds of the Companions and
the Four-Rightly Guided Caliphs (may Allah be pleased with them all). It was reported that the

Prophet (peace be upon him) offered condolences to a daughter of his when her child died saying:
"To Allah belongs what He took and to Him belongs what He gave. Every thing is recorded with Him
for an appointed term." Also, he commanded her to show patience and Ihtisab (confident anticipation
of Allah's Recompense). It was related by Al-Bukhari and Muslim. It is also permissible to supplicate

by any other Mashru" (Islarnically lawful) Dua" (supplication) reported from the Prophet (peace be
upon him) like: "May Allah soothe your grief, compensate your suffering and grant you a better
substitute." This is based on what was reported on the authority of Umm Salamah who said: "I heard
the Messenger of Allah (peace be upon him) saying: "Whomever is inflicted with misfortune and

then says : 'Inna Lillahi wa Inna Ilaihi Raje "un [Truly to Allah we belong and truly, to Him we shall
return] and then says: '0 Allah, reward me because of my misfortune, and bestow on me a better
substitute, 1 then Allah will reward him because of his misfortune and will bestow on him a better
substitute.'" Umm Salamah said: "When Abu Salamah died, I said what the Messenger (peace be
upon him) ordered me, so Allah (Exalted be He) bestowed on me a better substitute; the Messenger
of Allah (peace be upon him). (Related by Muslim) Condolences are offered to the deceased's

guardian at home, in the street, in the market or at work.

It was not narrated that the Prophet (peace be upon him), his revered Companions, the Four-Rightly

Guided Caliphs or an Imam (an initiator of a school of jurisprudence) appointed a time or a place to
receive condolences or gather people for this purpose. If doing this is a good deed, the Prophet
(peace be upon him) would have necessarily done it. He (peace be upon him) did not appoint a place
or a time to receive condolences about his uncle, Hamzah ibn "Abdul-Mutalib, and his cousin, Ja"far
ibn Abu Talib, who were killed, or his children Ibrahim and Zaynab and other virtuous Companions
who died in the era of the Prophet (peace be upon him). He himself died afterwards and despite the
deep love for him in the hearts of the Muslims and the Companions in particular, they did not gather
to receive condolences. If gathering for condolences had been

(Part No. 7; Page No. 400)

Mashru ", they would have gathered for this purpose. Also, Abu Bakr, "Ulnar, "Uthman and Aly as
well as the Mothers of the Believers and other Companions died; however, it was not known that
anyone appointed a place to gather the people in it to receive condolences. This proves that
gathering for the purpose of receiving condolences, and preparing food and drink for the attendants
is a baseless Bid "ah (innovation in religion) which should be fought and denied. Whoever does it
incurs sins.

When this was done in the late generations, the revered Companion Jar ir ibn "Abdullah Al-Bajaly
commented: We (the Companions of the Prophet) considered gathering for the purpose of visiting
the bereaved family and preparing food after burying the deceased, to be acts of wailing." It was
related by Imam Ahmad through a good Isnad (chain of narrators).

We identify it as a Bid "ah when a place or time is specified for this purpose and also, when bringing
lights, readers of the Qur'an, and food and drinks for the bereaved family. We come to say that it is
not permissible to establish a house for the purpose of offering or receiving condolences whether it is
paid for or free.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta^

Deputy Chairman

Chairman

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

Fatwa no. 16552

Q: One of the matters that have been innovated in this age is the change that took place
in the manner of offering condolences in the southern region. As you know, offering
condolence is a common right among Muslims.

(Part No. 7; Page No. 401)

People have been discussing this issue and a Fatwa (legal opinion issued by a qualified
Muslim scholar) was issued in this regard, yet it seems that the matter still needs further
clarification and explanation, since the Fatwa that was conveyed to people was not
detailed. Due to my keenness to handle the issue and touch people's hearts through a
Sharpy (Islamically lawful) means that leaves nothing without sufficient detail, I want
Your Eminence to examine the case and issue the proper Shar*y ruling that encompasses
most of its aspects. May Allah grant you success.

Description of offering condolences now practiced in the southern region:

1- Upon hearing that someone has died, their relatives, sons, daughters, sisters,
brothers-in-law, nephews and nieces, and members of the tribe gather.

2- The period of gathering extends for at least three days.

3- The neighboring villages and tribes come in groups to offer condolences; each group is
about forty or thirty men. This requires the bereaved tribe to receive the mourners.

4- Food should be served for those who offer condolences in two ways:

a) Members of the deceased person's tribe themselves share the cost of the food,
including lunch dinner and coffee, for three days;

b) Some relatives share, in turns, the cost during this period whether in participation or
each paying the cost of a separate day.

(Part No. 7; Page No. 402)

5- A pavilion of tents is set up for the reception of those who come to offer condolences
as well as those who are receiving them.

6- This happens when the deceased is a male. If a female dies, they do not gather to
offer condolences; rather, they do so individually, whether on the part of her relatives
or the people of other tribes.

7- With regard to the estate of the deceased, his children, and wife or wives, do not pay
the cost except perhaps for the hire of the pavilion. They are served by the members of
the tribe with regard to all the costs and requirements of offering condolences.

A: First, offering condolences to a bereaved family is permissible; since this is a form of showing
sympathy to them. It should be through supplicating to Allah (Exalted be He) to have mercy on the
deceased j and relieve the distress of family and friends of the deceased, and to command them to
remain patient and expect Allah's reward. It has been authentically narrated that the Prophet (peace
be upon him) offered condolences to one of his daughters when her son died saying: "Whatever

Allah takes is for Hirn and whatever He gives, is for Him, and everything with Hirn has a limited fixed
term (in this world)." He (peace be upon him) ordered her to be patient and to hope for Allah's
reward.) (Related by Al-Bukhari and Muslim). It is permissible to offer any Du "a' (supplication) for

them , such as: "I offer you my condolences; may Allah relieve your distress with something better."
This is based on a Hadith narrated by Umm Salamah (may Allah be pleased with her) who said: "I
heard Allah's Messenger (peace be upon him) saying: If any Muslim who suffers a calamity says,

what Allah has commanded him: "We belong to Allah and to Him shall we return; 0 Allah, reward
me for my affliction

(Part No. 7; Page No. 403)

and give me something better than it in exchange for it/' Allah will give him something better than it
in exchange." Umm Salamah added: "When Abu Salamah died I said these words as commanded by
Allah's Messenger (peace be upon him), and Allah gave me Allah's Messenger (peace be upon him)
in exchange." (Related by Muslim).

Second, condolences can be offered at the Masjid (mosque), when offering Janazah (Funeral)
Prayer, in the graveyard, in the street, in the market, at a house of the bereaved family, through
phoning them, etc.

Third, offering people condolences for the death of their relative; male or female, should be the
same. As mourners do not gather, go in groups and setup pavilions to offer condolences for the
death of a woman, the same should be observed with men. It is not permissible to set up pavilions or
to set certain days for receiving condolences. This act was not reported from Allah's Messenger
(peace be upon him), his noble Sahabah (Companions of the Prophet), his Rightly-Guided Caliphs, or
any of the scholars that they dedicated certain number of days, time or place for receiving
condolence. Nor is it permissible to gather people for condolences. Had this been permissible, it
would have been done by Allah's Messenger (peace be upon him). The paternal uncle of the Prophet
(peace be upon him), Hamzah ibn "Abdul-Muttalib, was martyred; his cousin, Ja"far ibn Abu Talib
was martyred too; his (peace be upon him) son, Ibrahim died; and his (peace be upon him)
daughter, Zaynab died too; and many notable Sahabah died during his (peace be upon him) lifetime.
The Prophet (peace be upon him) also died. He (peace be upon him) is most beloved

(Part No. 7; Page No. 404)

by Muslims and was even much more loved by his Sahabah, yet no pavilion was set up for the people
to offer or receive condolences for his death. Had gathering for condolences been permissible, they
would have done it. Similarly, Abu Bakr, "Ulnar, "Uthrnan, "Aly, the Mothers of the Believers, i.e. the
wives of the Messenger (peace be upon him) and all his Sahabah died. Yet it is well-known that no
one established pavilions for receiving or offering condolences for their death, and people did not
gather for this purpose. This proves that gathering for condolences and serving food to those who
are attending is a rejected, baseless Bid "ah in religion. Rather, it should be denied and the person
who helps in establishing it is sinful.

When the later generations innovated gathering for this purpose and serving food to the people
attending to offer condolences, the venerable Companion Jarir Ibn "Abdullah Al-Bajaly said: "We, i.e.
the Sahabah, used to count gathering at the bereaved family's house and serving food after burial
among the (forbidden acts of) wailing. (Related by Imam Ahmad through a Hasan [good] Isnad
[chain of narrators]). However, serving food to the family of the deceased by their neighbors or
relatives is a Sunnah (action following the example of the Prophet), based on what was narrated by
Abu Dawud on the authority of "Abdullah ibn Ja "far who said: "When the news of the death of Ja "far
(may Allah be pleased with him) came upon his death, Allah's Messenger (peace be upon him) said:
(Prepare food for the family of Ja "far for there came upon them an incident which has engaged

thern. (Related by Imam Ahmad, Al-Tirrmidhy and Ibn Majah, and it was ranked as a Hadith Hasan

[good Hadith] by Al-Tirrnidhy). Food should be served to the bereaved family at their house but not
for those gathering in the pavilions or tents, since the purpose behind this is that the bereaved family
is too busy with their sorrow to prepare food for themselves. Thus, they should be served with food.

(Part No. 7; Page No. 405)

May Allah grant us success. May Allah's peace and blessings be upon our Prophet Muhammad and
his family and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The first question of Fatwa no. 16842

Q 1: Both my father and my maternal grandmother died, may Allah bestow abundant
mercy upon them both! One of the customs widespread among women in our country is
that they would come to offer condolences and bring with them some coffee beans and
money and offer them to the female relatives of the deceased. It happened that some
women from nearby villages gave some coffee beans and money to my mother. This
happened seven years ago. Yet now my mother, due to her old age, no longer knows
who came to offer her condolences out of them, which makes her unable to give back the
mentioned things to their owners. Now she wants to discharge her responsibility of the
rights she owes to people, what should she do? Is this deed Shar y (Islamically lawful) or
is it a Bid^ah (innovation in religion)? Please give us a Fatwa (legal opinion issued by a
qualified Muslim scholar), may Allah reward you!

A: It is permissible to offer condolences through supplicating to Allah for the deceased and their
family, commiserating with them, commending them to resort to patience and hope for Allah's
reward, and serve them with food without extravagance or showing off. Accordingly, if what was
brought by the mentioned women was offered as a gift and showing commiseration, there is nothing
wrong with that.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 406)

Fatwa no. 21664

Q 1: It is a widespread practice in our country, especially in Sarhad region, Pakistan, that
upon the death of anyone there, people as well as some scholars would come to offer
condolences to the family of the deceased. Their manner in offering condolences is that
they keep supplicating to Allah while raising their hands to heaven. They are so strictly
committed to raising their hands in offering condolences that they condemn and blame
whoever leaves this practice. They say about such a person that he belongs to the
Wahhabis. They believe that condolences should be offered only by raising their hands
and supplicating to Allah collectively.

Whoever offers condolences at the house of the bereaved family and supplicates to
Allah for them without raising their hands is condemned by people and regarded as
having not offered condolences at all. This is because Muslims and scholars in those
areas believe that condolences must only be offered by raising the hands in
Du^a" (supplication), otherwise it would not be counted as having been offered.

Some people bring a Qur'an reciter to the family of the deceased to recite some Surahs
(Qur'anic chapters), and they all keep raising their hands and supplicating to Allah
collectively.

If ten people, for example, come to offer condolences to the family of the deceased, one
of them would say, "Raise your hands and supplicate to Allah," thereupon all the
attendants would supplicate to Allah collectively, and then wipe their faces with their
hands. Then another person of the ten would do the same thing just as has been done
by the first one,

(Part No. 7; Page No. 407)

and so forth until the last one of the ten.

We hope Your Eminence, may Allah safeguard you, may give us comprehensive answers
with proofs regarding the following questions:

1- What are the forms of offering condolences that match with the Sunnah (acts,
sayings or approvals of the Prophet) and the generations whom the Prophet (peace be
upon him) witnessed to their goodness? What is the ruling on the above-mentioned
practice of those people?

2- What are the rulings on offering condolences that match with SharTah (Islamic law)?

3- MubtadPs (those who introduce innovations in religion) claim that it was authentically
reported in the Chapter on "Maghazy" in "Al-Jamr Al-Sahih" for Imam Al-Bukhari that
one should raise their hands and supplicate to Allah for the deceased when offering
condolences to the bereaved family at their house. Is this correct?

4- With regard to coming to the bereaved family and asking Allah to forgive the
deceased and have mercy on them while raising their hands and supplicating in a
collective way, is this regarded as following the Sunnah or following a Bid~ah?

A: It is Mustahab (desirable) to offer condolences to the bereaved family through supplicating to
Allah for both the deceased and their family provided they are Muslims. The formula that one should
say to the bereaved: "May Allah appreciate your patience, relieve your affliction, and forgive your
deceased! " There is no need for raising one's hands. It is not obligatory to offer condolences at the
house of the bereaved family. Rather, this can be done anywhere. Out of the forms of commiserating
with the bereaved family is to prepare and serve them food according to their need, since they are
busy with their affliction

(Part No. 7; Page No. 408)

to prepare food for themselves. It was reported that the Prophet (peace be upon him) said: Prepare

food for the family of Ja'far since they are too busy with their affliction. Du "a' should not be

collective because this manner is a Bid "ah. Rather it should be done individually. Among the ordained
Du "a' for the deceased also is that upon finishing burial, one should stand by the grave and say: "O
Allah, forgive them! O Allah, make them remain steadfast!" Upon burying a deceased, the Prophet
(peace be upon him) said: Seek forgiveness for your brother and beg steadfastness for him, for he

will be questioned now.)

Any saying or deed in offering condolences that has no authentic evidence from the Sunnah should
be abandoned and warned against.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

The second question of Fatwa no. 17458

Q 2: A few groups of scholars, who call themselves Ahl-ul-Sunnah (adherents to the
Sunnah), have appeared in our country - They state the following claims: 1) Serving food
in the deceased's house for three to seven days, during the special days, such as
Thursdays and Fridays, and upon the passage of forty days is permissible and
authentically recorded in the Sunnah of the Prophet (peace be upon him). 2) The
deceased can hear and respond to Salam (Islamic greeting of peace) and can recognize
those visiting them, in the same way that they can be recognized by those who are
alive. 3) Asking the deceased to supplicate to Allah, plastering the graves and building
domes

(Part No. 7; Page No. 409)

over them, are all permissible. 4) Taking fees for reciting the Noble Qur'an in Tarawih
(special supererogatory night Prayer in Ramadan) or for the deceased in the form of
food, clothes, or in cash is permissible. Are these claims true or contrary to the Qur'an
and Sunnah?

A 2: It is Mashru " (Is la mica I ly permissible) to serve sufficient food for the deceased's family to
satisfy their need, since they will be too busy with their calamity to prepare food for themselves.
Thus this is a matter of sympathy with them. The Prophet (peace be upon him) commanded some of
his family to serve food for Ja "far ibn Abu Talib's family (may Allah be pleased with him) upon
receiving the news of his death in Al-Sham (the Levant), saying: Prepare food for the family of

Ja "far for there came upon them an incident which has engaged them.)

As for the family of the deceased serving food for people and holding ceremonies during certain
days, this is a Bid "ah (innovation in religion). Jarir ibn "Abdullah (the companion of the Messenger of
Allah , peace be upon him) said: "We used to consider gathering at the bereaved family's house and
preparing food after burial among the (forbidden acts of) wailing." As for building domes and Masjids
(mosques) over graves, the Prophet (peace be upon him) cursed whoever does that, because this is
one of the means leading to Shirk (associating others with Allah in His Divinity or worship) and one of
the practices of the Jews and the Christians. The same applies to plastering graves, which was
forbidden by the Messenger (peace be upon him), because this is one of the means leading to Shirk.
It is narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the
authority of "Aishah (may Allah be pleased with her), that she said: "When the Messenger of Allah

(peace be upon him) was dying, he began pulling his Khamisah (blanket) over his face but when he
felt suffocated by it, he removed it from his face and at that point he said: 'May the curse of Allah be
upon the Jews and the Christians who took the graves of their Prophets as places of worship." 1 )

There is another Hadith related on the authority of Jabir (may Allah be pleased with him), who said:
0~he Messenger of Allah (peace be upon him) forbade plastering graves, erecting structures over

them,

(Part No. 7; Page No. 410)

and sitting on them.) (Related by Ahmad, Muslim and Al-Tirrnidhy, and was ranked as Sahih

(authentic) by Al-Nasa'y and Ibn Majah). With regard to hiring Qur'an reciters to recite for the soul of
the deceased, this is a Bid "ah, and every Bid "ah is misguidance. Nothing should be demanded of the
deceased , neither Du "a 1 (supplication) nor anything else, since they are able to do nothing. Rather ,
asking, seeking refuge or help with, or asking the dead to supplicate to Allah for someone, all these
matters are from the types of major Shirk (associating others with Allah in His Divinity or worship
that takes the Muslim out of Islam), since this is considered a kind of worshiping the dead.

May Allah grant us success! May Allah's peace and blessings be upon our Prophet Muhammad, his
family, and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18973

Ql: Is it permissible to offer condolences to the bereaved family before burying the
deceased? Please provide me with evidence.

A: It is perrnissiblG to offer condolences before or after the burial of the deceased as there is no
proof that specifies an appointed time for offering condolences. Condolences are meant to soothe the
pain and sorrow of the inflicted so they can be offered at any time. It was authentically reported that
the Prophet (peace be upon him): offered condolences to one of his daughters before the burial of

her child who had died.>

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta*

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 411)

Fatwa no. 19584

Q: I live in a rural area where there are Muslims and Christians. Whenever a Muslim dies,
the Christians attend and follow his funeral and burial, and then offer condolences to the
bereaved family. This made the mayor of the village suggests following the same practice
when one of the Christians dies. He says that when a Christian dies, we should follow his
funeral procession and offer condolences to the Christians. What is the ruling on this
action? Please advise us, may Allah reward you!

A: It is not permissible for a Muslim to follow the funeral of a Kafir (non-Muslim) or to attend his
burial, because Allah (Glorified be He) has forbidden us from supporting and befriending Kafirs. As
for offering condolences to Kafirs, there is no harm in it, yet do not supplicate to Allah to forgive their
deceased.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 17618

Q 3: With regard to women going to the family of the deceased to briefly offer
condolences, is it considered Makruh (reprehensible) if they stay there for a long time?

A: If there is any feature of Bid "ah (innovation in religion) or forbidden acts, such as holding
mourning ceremonies, wailing and other practices of Jahiliyyah (pre-Islarnic time of ignorance), then
it is neither permissible for men nor for women to attend. Only those who can condemn Munkar (that
which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) can go to
offer condolences. If it contains nothing of this,

(Part No. 7; Page No. 412)

there is nothing wrong in going to offer condolences to the family of the deceased according to what
agrees with the Sunnah (acts, sayings or approvals of the Prophet).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 16743

Q 1: Is it permissible to say to the family of the deceased: "May the rest be in your life"?
What is the Islamic ruling regarding this?

A: This statement is frequently repeated by some people to convey their wishes that the addressee's
life be long and full of goodness. However, the Sunnah (acts, sayings or approvals of the Prophet) is
to offer condolences, and, supplicate for the deceased and his family in conformity with the way and
words reported from the Prophet (peace be upon him). This benefits both the deceased and the
living, as well as brings reward for the person offering condolences. It was narrated from Ibn
Mas "ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: Anyone who

consoles a grief-stricken person will have a reward similar to his. (Related by Al-Tirmidhy and Ibn

Majah)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 17447

Q: In the Civil Defense Center in Sharurah as well as in some other tribes, we are
accustomed to slaughter an animal when a relative of a workmate dies and he returns to
work after offering condolences as a way of commiserating with him.

(Part No. 7; Page No. 413)

What is the ruling on this slaughtered animal?

A: The Sunnah (acts, sayings or approvals of the Prophet) is that the family of the deceased should
be served food according to their need, since they are busy with their affliction. The Prophet (peace
be upon hirn) commanded that the family of Ja "far should be served food when they received the
news of his death. The served food should be according to what one can afford. The command
mentioned above on the part of the Prophet (peace be upon him) is not obligatory. Rather, it is
Mustahab (desirable), since it is classified under commiseration with others.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The first and second questions of Fatwa no. 18455

Q 1: There is a tradition that has long been practiced by people, that is, when a person
dies, the people visit the grieving family for condolences. They take with them cooked
meat of whole slaughtered animals. Each group of people bring one cooked slaughtered
animal; so sometimes the number of the slaughtered animals, which are brought is about
six. Most of this food is thrown away as it is excess, because the people who eat from it
are only those who bring it and the grieving family. What is your legal opinion on this
act? May Allah reward you with the best. We would like you to give advice on this
matter. May Allah benefit the Muslims with it. Would you please also explain for us the
Hadith: Prepare some food for the family of Ja far ... as some people explain it in their

own way, making food in excess

(Part No. 7; Page No. 414)

as I clarified in the question?

A: It is desirable to send prepared food for the grieving family, as support and showing sympathy to
them, as they may be preoccupied with their sorrow and the people visiting them for condolences,
making no food for themselves. This is based on the Hadith related by Imam Ahmad, Abu Dawud, Al-
Tirmidhy, and Ibn Majah through authentic Isnad (chain of narrators) on the authority of "Abdullah
ibn J a "far (may Allah be pleased with him and his father) who said: "When the death of Ja "far was
known, the Messenger of Allah (peace and blessings be upon him) said: Prepare some food for the

family of Ja "far, for what has befallen them is keeping them preoccupied.)

As for what you have mentioned in the question about each group of people bringing with them a
cooked slaughtered animal to the extent that there may be an excess of several animals cooked at
one day, this excess of food is an example of exceeding the proper limits of the desirable act which
the Messenger of Allah (peace be upon him) instructed by his saying: Prepare some food for the

family of Ja"far... Such acts of making excess food is categorized under the forbidden

extravagance, according to Shari "ah (Islamic law); Allah (Glorified be He) says: O Children of

Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the
Tawaf of ) the Ka "bah, and eat and drink but waste not by extravagance, certainly He (Allah) likes
not Al-Musrifun (those who waste by extravagance). And: But spend not wastefully (your wealth) in

the manner ofa spendthrift. Verily, the spendthrifts are brothers of the Shayatfn (devils), and the

Shaitan (Devil-Satan) is ever ungrateful to his Lord. Ibn "Abbas said: "Eat, drink, and get dressed

without wastefulness or showing off." (Related by Al-Bukhari

(Part No. 7; Page No. 415)

as Hadith Mu"allaq [a Hadith missing link in the chain of narration, reported directly from the
Prophet]).

This Hadith is also related by Imam Ahmad and Al-Nasa'y on the authority of "Amr ibn Shu "ayb who
reported it on the authority of his grandfather as Hadith Marfu " (a Hadith narrated from the Prophet

with a connected or disconnected chain of narration) that the Prophet (peace and blessings be upon
him) said : Eat drink, get dressed and offer Sadaqah (voluntary charity) without wastefulness or

showing off. Verily, Allah loves to see the sign of His Bounties on His Servants. The relatives,

friends, and neighbors of the grieving family are to agree amongst themselves on preparing sufficient
food so that they do not fall into what is forbidden in this regard. Also that what they do for the
grieving family would have a good influence on the latter who will make use of the food without
throwing it away. Besides, bringing food in excess to the grieving family changes the situation from
being a sympathetic and helping one to being a situation of showing off. It also preoccupies the
grieving family with the task of how to distribute this food and find people to eat the food. With
regard to the grieving family preparing food for the people who pay condolence visits to them
whether this food has been paid for from the money of the heirs or from the third willed by the
deceased of their property or by persons visiting them, all of this is unlawful as it contradicts the
Sunnah (whatever is reported from the Prophet). Besides, it is an act similar to the acts of the
Jahiliyyah (pre-Islamic time of ignorance), and it adds to the grief of the grieving family and further
encumbers them unnecessarily. It is related by Imam Ahmad and Ibn Majah through good Isnad on
the authority of Jarir ibn "Abdullah Al-Bajaly

(Part No. 7; Page No. 416)

(may Allah be pleased with him) who said: "We used to count gathering with the family of the
deceased and making food for them after the burial to be a kind of wailing."

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 20338

Q: Some seekers of knowledge say that standing in a row on the part of the relatives of
the deceased and extending their hands to shake hands with those passing by them to
offer them condolences after finishing burial is a Bid ah (innovation in religion). They
deem this manner forbidden, since, according to them, it matches with what is practiced
by the Christians. Not finding any [Mas (Islamic text from the Qur J an or the Sunnah) that
proves or negates this, I opined to write to Your Eminence to know the correct answer
regarding this issue. May Allah guide you to what pleases Him! May Allah reward you
with the best reward and benefit the Muslims through you! As-salamu ^alaykum
warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you!)

A: There is nothing wrong in receiving condolences on the part of the relatives of the deceased from
people in the graveyard either before or after burial. If the former stand in a row either in the
graveyard or elsewhere when receiving condolences to facilitate the mission of the latter , this implies
nothing wrong. There is no prohibition regarding this as far as we know, In sha J a-Allah (if Allah
wills).

(Part No. 7; Page No. 417)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chair

man

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn

"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 21071

Q: We are teachers working in Al-Ta'if. Allah has willed that a father of a colleague die.
Some of us saw, as a kind of cooperation and offering condolences to the grieving family,
according to the Hadith: Prepare some food for the family of Ja^far... that we prepare a

meal for the grieving family. So we collected some money for this purpose. Some
colleagues were assigned to prepare and take the food to the house of the grieving
family, and serve it to them without encumbering the family with serving it or inviting
persons from outside the family to it. After having this food with them, the colleagues
collected the dishes and cleaned the dining tables, left the place, and gave the excess
food in charity to the poor. On the following day, some other colleagues criticized this act
as a part of wailing, based on the narration of Jabrir ibn Abdullah Al-Bajaly (may Allah
be pleased with him): "We used to count gathering with the family of the deceased and
making food for them after the burial to be a kind of wailing." We argued with each other
about this subject and agreed all to refer to the knowledgeable scholars to give us a
legal ruling on this. Is this act considered wailing? Is our eating with the grieving family
unlawful? Please give us a Fatwa (legal opinion issued by a qualified Muslim scholar) on
this, may Allah reward you with the best.

A: What you have done, i.e., preparing food for the grieving family is lawful

(Part No. 7; Page No. 418)

and desirable. But the food should be enough to feed the deceased's family without extravagance in
this regard , as the Prophet (peace and blessings be upon him) said: Prepare some food for the

family of J a 'far, for what has befallen them is keeping them preoccupied. There is nothing wrong

also with you joining the grieving family in eating the food you prepared and conveyed to them,
without you doing this for the purpose of assembling at the grieving family's house. What is forbidden
in this regard is to prepare food for the grieving family and to invite other people to assemble at their
house for the purpose of eating from that food, as this is part of wailing. This is in accordance to the
narration of Jarir ibn "Abdullah "We used to count gathering with the family of the deceased and
making food for them after the burial to be a kind of wailing,"

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 19431

Q 1: We are a clan that consists of groups of families, like the family of Abu Kharim, the
family of Matrud, the family of Budiya, etc. The family consists of about three hundred
persons. When a person from one of these families dies, his cousins and relatives (from
another family) go to the grieving family to give them condolences and say: "We will
install a tent and bring food paid for by the cousins of the grieving family" without the
grieving family paying anything from their own pocket. The cousin families install tents
near to the grieving family's house and stay for three days. We advised them saying: It
is not lawful to stay

(Part No. 7; Page No. 419)

by the house of the grieving family as this is a part of wailing. They said we want a fatwa
from the (Permanent) Committee of Ifta" on this matter and whatever the Committee
says we will apply. Please note also that sometimes, some of those do not live in the
neighborhood, yet they buy a slaughtered animal and rice and bring them to cook at the
house of the grieving family to serve it to those in the tents. Sometimes even the
grieving family does not have any of this food due to the great number of the guests. So
please, advise us in this regard and clarify the lawful way of offering condolences.

A: What is lawful in regards to offering condolences to a grieving family is to prepare enough food
for them, as much as they may need and serve them it. The Messenger of Allah (peace be upon him)
said when Ja "far ibn Abu Talib (may Allah be pleased with him) was martyred: Prepare some food

for the family of Ja "far, for what has befallen them is keeping them preoccupied. As for installing

tents j preparing much food and assembling by the house of the grieving family, this contradicts the
Sunnah (actions following the example of the Prophet). Jarir Ibn "Abdullah Al-Bajaly (may Allah be
pleased with him) said: "We used to count gathering with the family of the deceased and making
food for them after the burial to be a kind of wailing."

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The first question of Fatwa no. 18898

Q 1: What is the ruling on drinking coffee or eating something when visiting a sick person
or offering condolences?

(Part No. 7; Page No. 420)

A: There is nothing wrong with eating something or drinking a cup of coffee when visiting a sick
person j and this does not affect the reward of visiting the sick, provided that this does not cause
embarrassment to the sick, and particularly if the sick wishes so. As for eating something or drinking
coffee and the like when offering condolences to the family of the deceased, if the family of the
deceased do this with the intention of giving a banquet for people, it is not permissible to eat any of
it. This is because preparing food for the people offering condolences comes under the ruling of
wailing, based on the Hadith reported on the authority of Jarir ibn "Abdullah Al-Bajaly: We used to
consider sitting with the family of the deceased and making food for mourners after burial as a sort
of wailing. [Related by Imam Ahmad in his Musnad (Hadith compilation), vol. 2, p. 204, and Ibn
Majah in his Sunan (Hadith compilations classified by jurisprudential themes), Book on Funerals
through authentic Isnad (chain of narrators)]. If the family of the deceased do not intend so, or if the
food is prepared by other people, there is no harm in eating or drinking from it and this will not
decrease the reward of condolences.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16402

Q 2: When a person dies in our village, people collect one hundred riyals from each home
and give it to the family of the deceased as a kind of condolence; is this permissible?
Besides, the cousins or brothers of the deceased pay

(Part No. 7; Page No. 421)

five hundred riyals or slaughter an animal instead of condolence; is this permissible?

A: It is not permissible to oblige a person to pay a certain amount of money for the family of the
deceased; for this is considered a form of eating up one another's property unjustly. If a person
wants to help the needy family of the deceased, this is good. But giving banquets and slaughtering
cattle on the part of the family of the deceased in what they call condolence has no basis in Shari "ah
(Islamic law); rather, this is considered a kind of obligation and burden which they assume. The
Sunnah (action following the example of the Prophet) is for the relatives or neighbors of the
deceased person to prepare food for the bereaved family according to their need, and serve it due to
their being preoccupied with the disaster that befalls them to make food for themselves. It was
reported that when the Prophet (peace be upon him) was informed of the death of Ja "far ibn Abu
Talib (may Allah be pleased with him), he said to his family: Make for the family of Ja "far food, for

they are preoccupied with what befell them. As for the bereaved family, they should not prepare

food for people, for it was authentically reported that Jarir ibn "Abdullah (may Allah be pleased with
him) said: We used to consider sitting with the family of the deceased and making food for mourners
after burial as a sort of wailing. However, if they make some food as usual for themselves and for a
guest that pays them a visit, there is no harm in this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
"Afify

"Abdul- "Aziz ibn
"Abdullah ibn Baz

The second question of Fatwa no. 16802

Q 2: In our country, there is a widely-spread practice that a funeral ceremony is held
when someone dies.

(Part No. 7; Page No. 422)

The family of the dead person stand in the funeral pavilion to receive the people who
come to give them solace. What is the ruling on such a practice? Also, what is the
formula of condolences prescribed in the Sunnah? What is the ruling on hiring reciters to
recite the Qur'an in such a pavilion? Is such a recitation of the Qur'an useful for the dead
person? What is the ruling on the fees the reciter of the Qur'an gets from the dead
person's family?

A 2: Tha practice of holding funeral ceremonies and pavilions as well as hiring reciters of the Qur'an
when someone dies is a forbidden Bid "ah (innovation in religion). As for the prescribed formula of
condolence j the consoler can say to the relatives of the dead person: "May Allah grant you solace,
relieve your affliction and forgive your dead person/ 1 without holding funeral pavilions or spending
money for no reason. It was authentically reported that Jarir ibn "Abdullah Al-Bajaly (may Allah be
pleased with him) said: "We used to regard meeting with the dead person's family as a practice of
forbidden mourning." (Related by Imam Ahmad through authentic Isnad (chain of narrators))

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions !

Permanent Committee for Scholarly Research and Ifta'

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20855

Q: It can be noticed in Makkah Al-Mukarramah known as Allah's Sacred City, Al-Madinah
Al-Nabawiyyah and Jeddah that when there is a funeral, lines of lamps are hung, chairs
are brought and reciters of the Qur'an are hired to recite the Qur'an using loudspeakers.
Then, a ceremonial dinner and a big banquette are provided. It is worth mentioning that
this happens before the very eyes and ears of

(Part No. 7; Page No. 423)

people. These things are done sometimes in the streets, sometimes in the houses and
sometimes in places especially prepared for condolences, pursuant to an old Bid^ah
(innovation in religion). There is no doubt that this question requires a Fatwa from Your
Eminence that warns the people doing such things so that they may give up these
practices, hoping that Your Eminence will give them a piece of advice on this question,
may Allah safeguard you!

A: After the death of any person, the Sunnah (action following the example of the Prophet) is to give
solace to the family of the deceased person and advise them to remain patient sacrifice the dead
person for Allah's Reward and invoke Allah for the deceased person. It is desirable for the relatives
and neighbors of the family of the deceased to make food for the afflicted family. This is because the
dead person's family are busy with their affliction. It was authentically reported that when the
Prophet (peace be upon him) was informed of the death of Ja "far (may Allah be pleased with him),
he said : Make food for the family of Ja Tar as they are busy with their affliction. As for the other

practices such as holding funeral ceremony, hanging lines of lamps, brining chairs, hiring reciters of
the Qur'an using loudspeakers, feeding people, etc., they are newly- invented practices in religion,
which a Muslim is not permitted to do or approve of. Besides, it is obligatory upon Muslims to
disapprove of such practices and advise one another to give up all these practices. It was
authentically reported that Jarir ibn "Abdullah Al-Bajaly said: "We used to regard meeting with the
dead person's family and preparing ceremonial banquettes after the burial of the dead person as
practices of forbidden mourning." Therefore, all good can be realized by means of following the
Sunnah and giving up all newly- invented practices in religion.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 424)

The second question of Fatwa No. 14247

Q2: We have a custom that whenever any distress like an accident or death befalls a
person or any of his family, after a few days people, including the relatives of the one
distressed, invite him saying: We owe you. If the distressed person accepts their
invitation, he shall pay a visit to everyone of them where one or two sheep shall he
slaughtered and offered to him along with the people of the village. This hospitality is
offered by all those who invited him. Those who invited him regard it as a duty to
entertain the distressed because of the calamity that has befallen him. Is it permissible
to do so?

A2: If the invitation is not given on a certain number of days after someone's death: like twenty or
forty days, and the intention is to act generously with him or her to relieve their distress, it is not
forbidden. But if it is a habit that is dated to occur twenty, thirty or forty days after the time of death,
it is a Bid "ah (innovation in religion). Yet, providing food for the family of the deceased when they are
preparing the funeral and are totally occupied with it is a Sunnah (action following the example of the
Prophet) as the Prophet (peace be upon him) is reported to have said: Prepare food for Al Ja"far

(the family of Ja "far), as they are busy with their distress. The hadith is related by Ahmad, Al-

Tirmidhy and Al-Hakim.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

■

Kir

Stelii

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 425)

Fatwa no. 18643

Q: Being the inhabitants of the region of Alma\ located in the southern region, our
ancestors used to live relying on Allah (Glorified and Exalted be He) and on the grains
their farms produced and the meat, milk and butter they could get. Such a society was
an example of social solidarity recommended by our great religion of Islam.

An example of such solidarity among the members of the society was that when a
person died and that person was from a poor family who had no food due to being busy
with the death and having no time to earn their living, this made them follow a particular
method as a sort of solidarity with the bereaved family. The method was as follows:
Whoever came to offer condolences to the bereaved family, would bring half a bushel of
wheat, corn or barley, each according to their ability without forcing anyone to do that
or being asked or begged to do that by the bereaved family, but it was done willingly by
people to comfort the bereaved family and provide them with food without burdening
them with any costs. It is worth mentioning that these grains were used for making food
for the bereaved family and the relatives of the dead person who came from different
places to receive those who come to offer their condolences. This practice went on for a
long time.

Then, the sun of the Saudi State rose in the Arabian peninsula and welfare spread to all
corners of the Arabian peninsula including

(Part No. 7; Page No. 426)

our region. As a result, sources of income increased after they had been limited to
farming and grazing. All people get their needs from the governmental sources; a job, a
subsidy or any other means of lawful income.

Most foods are bought ready-made from places outside the house of the bereaved
family, a matter that made people give up the practice of bringing half a bushel of grains
and instead give a sum of money (50 Riyals) to the bereaved family. This aims to make
the bereaved family feel that the society sympathizes with them, as the dead person
may be the father or the supporter of the family, so this money can be used to cover the
expenses of the family even for a short period of time until the family return to their
normal life. Also, some of the money is used to buy food for the bereaved family and
their relatives who come from different places to console the bereaved family and
receive those offering their condolences to the bereaved family.

I would like to inform you that this sum of money is paid voluntarily, as no one is blamed
for not paying it or going to the bereaved family. Besides, this sum of money is very easy
to pay. When the bereaved family have such sums of money, this will help them with
regard to many matters; for example, paying the debts of the dead person, as many
people may die while being indebted to others. Therefore, such debts can be paid from
the remainder of this gift. In addition, this money helps the bereaved family with their
livelihood until the pressure of their affliction becomes alleviated.

In recent times, people have had long arguments about this question, taking into
account that this has nothing to do with people's gathering at the house of the
bereaved family. In most cases,

(Part No. 7; Page No. 427)

the consoler goes to offer his condolences to the bereaved family. Then, he meets
separately with the one who is most related by kinship to the dead person and gives him
the sum of money or meets him in the graveyard, in the street or in the mosque, or
sends the sum of money to the bereaved family without being begged or asked by the
bereaved family to give this money.

For the things mentioned above and our desire to know the juristic ruling on this
question as the truth is better to be followed, we would be grateful if Your Eminency
could give us the juristic ruling on this question!

A: It is not permissible to take the practice of paying a sum of money by whoever goes to offer their
condolences to the bereaved family as a regular practice, as this has no origin in the religion of
Islam. If someone dies and leaves a poor family with no supporter or someone dies while being
indebted to others and leaves nothing to pay such debts and whoever knows about this donates
whatever money they can for the sake of paying this debt, this is a good practice as it is a sort of
comforting the bereaved family or absolving the dead person from such debt. Allah (Exalted be He)
says: Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)> .

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 428)

Bid ahs (rejected innovation in religion) of funerals

The Fatwa No. 18551

Ql: There is a habit that has recently appeared in our city that when a person dies, one
of his neighbors stands right after the deceased is buried and announces: "I ask you by
Allah to come to a Sadaqah (voluntary charity) I have intended to offer on the third day
from the day of his death." Some may answer the invitation in response to the request
by Allah (Exalted be He), and some others refuse believing that this act is a Bid^ah
(innovation in religion). The Sadaqah is a number of sacrifices offered at the house of the
deceased.

Also, some people, especially those who live next to the cemetery, prepare an offering
after burying the deceased and ask by Allah those who have escorted the deceased to
the grave and others whom they come across, to attend this banquet explaining that
this is Sadaqah. Some of those people provide the family of the deceased with food and
some do not.

Al: All that was mentioned in the question is Bid "ah, which is forbidden in Islam. Some scholars
from the Salaf (righteous predecessors) counted it as an act of wailing over the deceased. So, you
should advise those who practice this habit to give it up.

Q2: Some people regard the fall of rain, nice weather on the day of death, the smooth
earth of the grave and the large number of those escorting the deceased to the grave
and those mourning him or her as good omens for the deceased, and accordingly they
say

(Part No. 7; Page No. 429)

he has righteous deeds, and vice versa.

A2: There is no legal proof about these signs, and they are false. Yet, it is hopefully a good portent
to have a large number of people escorting the deceased to the grave and beseeching Allah's
Forgiveness and Mercy for him or her.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa No. 19197

Q: What is the Islamic ruling on walking around the deceased at the time of escorting the
funeral and walking through all the village streets until reaching the cemetery? Is the
action and direction of walking motivated by the deceased or the ones escorting the
deceased? If it is motivated by the deceased, what is the evidence on this from the Book
of Allah and the Sunnah (acts, sayings or approvals) of His Messenger (peace be upon
him), as some of the righteous deceased in our village have had their biers escorted
through the ways of the village and the neighboring villages as well. This habit has
appeared in the Sufi milieus, so what is the legal ruling concerning this practice from the
Book and the Sunnah? May Allah reward you with the best!

A: The Sunnah (action following the example of the Prophet) is to hasten to bury the deceased after
offering the Janazah (Funeral) Prayer on him or her, and they should take the shortest way to the
cemetery. This is based on the Hadith narrated by Sa"id ibn Al-Musayyib on the authority of Abu
Hurayrah

(Part No. 7; Page No. 43B)

(may Allah be pleased with him) that the Prophet (peace be upon him) said: "Hurry up with the

dead body for if it was righteous, you are forwarding it to welfare; and if it was otherwise, then you
are removing an evil thing from your necks." (Agreed upon by Al-Bukhari and Muslim). The wording

of this Hadith is Al-Bukhari's (Volume 2, page S8)

Accompanying the funeral through all the ways and corners of the city has no origin from the Qur'an
or the Sunnah of the Prophet (peace be upon him). Rather, it is one of the heresies innovated in
religion. So, it is prohibited to do so even if the deceased has written it in his will before his or her
death.

May Allah grant us success! May peace be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15642

Q: In our village there is a custom that whenever a relative dies, the neighbors hurry to
serve food to the family of the deceased and to the consolers for three days. As you
know, this custom overburdens the poor, so is it wrong to observe this custom? The
family of the deceased also ask for a pavilion to be erected and hire someone to recite
the Qur'an invoking Allah's Mercy on the soul of the deceased, and as you know these
procedures are costly both to the poor and the rich. In addition, the shaykh takes money
for his recitation. The question is: Is it wrong to observe these customs?

A: Death is inescapable as Allah (Exalted be He) says:
(Part No. 7; Page No. 431)

Everyone shall taste death. He (Exalted be He) also says: Whatsoever is on it (the earth) will

perish.) The death of a Muslim or one's kin is an ordeal which must be faced with patience and

Ihtisab (confident anticipation of Allah's recompense). Allah (Exalted be He) says: but give glad

tidings to As-Sabirun (the patient). )<Who, when afflicted with calamity say: "Truly! To Allah we

belong and truly, to Him we shall return.") {They are those on whom are the Salawat (i.e. who are

blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is
they who are the guided ones.) Consoling the bereaved is prescribed in Islam, to help allay their grief

and comfort them. A consoler may say: "May Allah give you the best consolation, compensate you for
your loss and forgive your deceased relative". It is Mustahab (desirable) to prepare and serve food
for the family of the deceased as much as they need, as they become so engrossed in their distress
to prepare their food. As for what some people do of erecting pavilions to have a large gathering,
hiring Qur'an reciters, preparing huge banquets, consuming a large sum of money and spending a
long time which overburdens the family of the deceased, all these customs are Bid "ahs (innovations
in religion) and burdens that have nothing to do with religion. Jarir ibn "Abdullah (may Allah be
pleased with him) said: "We used to consider gathering at the bereaved family's house and preparing
food after the burial a kind of wailing." Moreover, if the money consumed for this gathering is taken
from the estate left by the deceased, it shall constitute transgression of the rights of the heirs
especially if among them are orphans and minors, in which case it shall be

(Part No. 7; Page No. 432)

unjust consumption of their property.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Chairman

Portal of the geneT9m residency
of Scholarly Research and lfta r

The third question of Fatwa no. 15393

Q 3: The Messenger of Allah (peace be upon him) said: When a person dies, their works

(righteous acts) corne to an end, except for three: Sadaqah Jariyah (ongoing charity), beneficial
knowledge, or a pious child who supplicates for therm.)

Is it permissible to recite Al-Fatihah (Opening Chapter of the Qur'an) with the intention
of invoking Allah's Mercy on my deceased uncle and his deceased son? If it is not
permissible, what are the appropriate supplications in such situations?

A: It is not permissible to recite Al-Fatihah or any other portion of the Qur'an for the deceased, for
lack of evidence on this issue. The Prophet (peace be upon him) said: Anyone who does an action

which is not in accordance with this matter of ours (Islam) will have it rejected. (Related by Muslim)

Yet, you can give Sadaqah (voluntary charity) on their behalf and supplicate Allah (Exalted be He) to
forgive and have mercy on them and admit them to Paradise and protect them from Hellfire. May
Allah guide us and you to every good path.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

"Abdul- "Aziz Al Al
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah ibn
Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 7; Page No. 433)

Fatwa no. 16054

Q: We have heard some people saying: If a person dies and the family of the deceased
have fruit and tea during the first three days after the person's death, a member of the
family or a relative will die one year after the death of such person.

A: This is not true. The claim that when a person dies and the family has fruit and tea, a member of
the family will die some period of time after the death of the person is a superstition and a belief that
belongs to Jahiliyyah (pre-Islarnic time of ignorance). This is because the moment of the death of any
person is all the Will of Allah (Glorified be He) to decide. In addition, both fruit and tea are absolutely
lawful at all times.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu

"Abdul- "Aziz Al

"Abdullah ibn

Salih Al-

"Abdul-Razzaq

"Abdul- "Aziz ibn

Zayd

Al-Shaykh

Ghudayyan

Fawzan

-Aflfy

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16111

Q: Some trustworthy people told me that they attended a funeral of a Muslim person;
when the coffin was carried out of the house to the grave, it took a direction different
from the direction of its carriers and stopped them many times.

A: What is mentioned by the questioner about the funeral has no origin in the religion of Islam. If
such a thing actually happened, it might be the work of Satan to mislead people. This is because the
deceased no longer has the ability to do anything.

(Part No. 7; Page No. 434)

These schemes are devised by Satan to mislead people and draw them away from the Way of Allah
(Exalted be He) so that people may think of the deceased as having the power to benefit or harm
them and consequently invoke him or her instead of Allah (Exalted be He), as is done by some people
who invoke the dead instead of Allah and worship the graves. There is neither might nor power
except with Allah! In a word, it is not permissible for a Muslim to believe in such devilish practices.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy
Chairman

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al
Al-Shaykh

"Abdullah ibn
Ghudayyan

Salih Al-
Fawzan

"Abdul-Razzaq
-Afify

'Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 16712

Q: In some of our villages when digging a grave, the diggers keep on repeating a
particular word, which is "Muhammad, Muhammad/ 1 until they finish digging the grave.
When we asked them about the reason for repeating such word when digging the grave,
they replied that they seek help from "Muhammad". Also, on burying the dead person,
they say in a collective loud voice: "□ Merciful! Grant us mercy when we are between
Your Hands as our return is to You!" What is the ruling on such words?

A: First, calling upon the Messenger (peace be upon him) when digging a grave through repeating
the word: "Muhammad, Muhammad/ 1 is not permissible, as it is a form of seeking help from other
than Allah, which constitutes major Shirk (associating others with Allah in His Divinity or worship that
takes the Muslim out of Islam) if the person whose help is sought is dead or absent or is a solid
body; for example, an idol, a tree or a stone. Allah (Glorified be He) instructs His Servants to seek
help from Him Alone in His Saying: You (Alone) we worship, and You (Alone) we ask for help (for

each and everything). >

(Part No. 7; Page No. 435)

It is authentically reported that the Prophet (peace be upon him) said: If you seek help, seek it from
Allah.) It is obligatory for them to seek help from Allah Alone.

Second: Collective recitation of particular formulas of Dhikr (Remembrance of Allah) in a loud voice
when carrying the dead person during the funeral is a Bid "ah (innovation in religion). Therefore, it is
not permissible to recite the statements mentioned above as this was not a practice of the Prophet
(peace be upon him). It is authentically reported in the Hadith narrated by "Aishah (may Allah be
pleased with her) that the Prophet (peace be upon him) said: Anyone who does an action which is

not in accordance with this matter of ours (Islam) will have it rejected.}

Third: On burying the dead, it is prescribed to say: "In the Name of Allah and according to the
religion of the Messenger of Allah." As for the practice of repeating the statement mentioned in the
question, it is a Bid "ah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

The first question of Fatwa no. 17797

Q 1: After burying the deceased, a lot of people put some new clothes and pieces of
furniture on the graves and leave them there. What is the ruling on such practice? Is it
permissible for a poor person to take these things and use them?

(Part No. 7; Page No. 436)

Or, it is permissible to collect such things and set fire to them so that people may give up
this habit, particularly that they have been informed that these practices are not
religiously permissible. I would be grateful if you could explain this question in detail
supported with religious evidence.

A: This practice is a Bid "ah (innovation in religion) that a Muslim is not permitted to do. Moreover,
the authorities have to condemn this practice and remove the clothing and pieces of furniture and
confiscate them. If the owners of these things pledge not to do it again, they are to be given back to
them; otherwise, the authorities can use them for the public interests.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

Stelii

ngdom of Saudi Arabia

of Scholarly Research and lfta r

The sixth question of Fatwa no. 18068

Q 6: When someone dies, people have certain practices that I am going to list, hoping
that you will comment and show the juristic ruling on these practices:

- Some palm tree leaves are put on the coffin (the piece of wood on which the dead body
is placed) and these leaves are then buried with the dead person.

- After the burial of the dead body, a shaykh stands at the grave delivering a sermon
and then invokes Allah for the dead person while people keep saying "Amen!" in a loud
voice.

- This shaykh then addresses the dead person saying three times: "□ so-and-so, the
child of Adam! Remember the pledge that you died adhering to that you testify that
there is no god but

(Part No. 7; Page No. 437)

Allah and that Muhammad is the Messenger of Allah, may Allah make you steadfast
(thrice)!

- After the burial of the dead body, both the bereaved family and the relatives stand up
to receive condolences from people by shaking their hands and saying to them, "May
Allah reward you with the best for your condolences and repay your efforts!"

- After people leave, the bereaved family and some relatives and friends of the dead
person stand at the grave and recite Surah Yasin, either individually or collectively in a
loud voice.

- Afterwards, the bereaved family gather in their divan or in a pavilion specially prepared
for funerals for three days during which a shaykh is hired to recite the Qur'an from the
morning until the evening, whereas the relatives of the dead person are obliged to make
food during these three days.

- On the third day and after x Isha" (Night) Prayer, the bereaved family make what is
called "Circle of Dhikr (Remembrance of Allah) for the dead person" in which some
shaykhs recite some Surahs (Qur'anic chapters) of the Qur'an alternately. Then, some
dates or the like are distributed to the attendance.

- The male relatives of the dead person then go to offer condolences to the bereaved
family including women with whom such relatives sit and shake hands, whether they are
Mahrams (unmarriageable relatives) or non-Mahrams (marriageable relatives).

Are such practices permissible? I would be grateful if you could explain this point, may
Allah reward you

(Part No. 7; Page No. 438)

with the best!

A: All the practices referred to in the question mentioned above are newly- invented Bid "ahs
(innovations in religion), except for the practice of offering condolences to the bereaved family which

is a perrnissiblG practice for comforting the bereaved family. A consoler may say to the bereaved
family, "May Allah grant you solace, relieve your affliction and forgive your deceased relative!" Also, it
is desirable to prepare food for the bereaved family and offer such food to them according to their
need, as they become engrossed in their affliction and have no time to prepare food themselves.
Therefore, when the Prophet (peace be upon him) was informed of the death of Ja "far ibn Abu Talib
(may Allah be pleased with him), he said: Make food for the family of Ja"far, for there has befallen

them that which is preoccupying them. As for the practices done by people these days such as

setting up pavilions and big tents for big gatherings, hiring reciters of the Qur'an, preparing big
banquettes, spending a lot of money and time, all this costs the bereaved family and others a lot,
these practices and others referred to in the question mentioned above are Bid "ahs for which Allah
has sent down no authority. It was reported that Jarir ibn "Abdullah Al-Bajaly (may Allah be pleased
with him) said: "We used to regard gathering at the bereaved family's house and making food after
the burial a kind of wailing." If the money spent for such funeral gatherings are taken from the
inheritance, it is a kind of injustice to the inheritors, particularly when there are minors and orphans
among the inheritors, in which case it shall be unjust consumption of their property.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta f

(Part No. 7; Page No. 439)

The first question of Fatwa no. 17951

Q 1: My father died; is it permissible to slaughter a cow or sheep after his death,
although he did not request this in his will? Guide us, may Allah reward you with the best.

A: Slaughtering cows or sheep for the deceased after a certain period following their death is a
Bid "ah (innovation in religion) that must be given up. It is prescribed to give Sadaqah (voluntary
charity) on behalf of the dead at any time, by distributing meat or any other kind of food to the needy
people.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu
Zayd

"Abdul- "Aziz Al Al-
Shaykh

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa no. 18287

Q: In the country where I live, there are some people who, when a relative of theirs dies,
inform the husband of their daughter about the death of such person. They specify a
particular day for their in-laws to come with their guns and musical instruments to
express their happiness for the death of such person. If the husband of their daughter
refuses to do so, they take their daughter from him by force without divorce between
the husband and his wife. What is the ruling on this case if I am a Muslim and have to
take part in this practice? As-salamu alaykum warahmatullah wabarakatuh (May Allah's
Peace, Mercy and Blessings be upon you!)

A: This practice is a Bid "ah (innovation in religion), therefore it is not permissible for a Muslim to do
it or keep silent regarding it. Moreover, it is obligatory for the religious authorities

(Part No. 7; Page No. 440)

in your country to stop this and rebuke people for doing it even by punishing them if necessary.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family

and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 19769

Q 2: When a person dies, the family of the deceased slaughters an animal on the third
day of his death, believing that the deceased is going to meet with the other deceased
people. After advising them against this act, they claimed that they gave up this belief,
but they should still slaughter an animal on the third day. What is the ruling on this?

A: Slaughtering an animal for the deceased in this way is a Bid "ah (innovation in religion) that has
no basis in Shari "ah (Islamic law) and every Bid "ah is misguidance. It is prescribed to give Sadaqah
(voluntary charity) and make Du"a' (supplication), Hajj or "Umrah (lesser pilgrimage) on behalf of
the deceased, as supported by reported evidence.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

(Part No. 7; Page No. 441)

Visiting graves

The first question of Fatwa no. 14409

Q: What is the ruling on visiting graves on the days of ^Eids (Festivals) and other days?
What is the ruling on reciting the Qur'an for the deceased beside their graves? Does this
avail the deceased or not? I am asking this because I live in a village where all the people
go out to the graves on the first day of ^Eid and eat, drink and play there, while the
graves, as I hear, should be a reminder to people to return to Allah as everyone will
leave this worldly life.

A: It is prGscribed to visit graves for two purposes:

First, to remember the Hereafter as the Prophet (peace be upon him) said: I forbade you to visit
graves, but now you may visit them for they remind of the Hereafter.)

Second, to supplicate to Allah for the deceased, as it is authentically reported that the Messenger of
Allah (peace be upon him) used to say when visiting the graves of Muslims in Baqi" (the graveyard

of Madinah, near the Prophet's Mosque): Peace be upon you, O inhabitants of the abodes, believers
and Muslims. Verily, we will, In sha J a-Allah (if Allah wills), join you. You have passed before us and
we will follow you. We pray to Allah for our well-being and for yours. O Allah forgive them and grant
them mercy.)

As for sitting at the graves, eating, rejoicing and playing, this is not permissible. Similarly, it is not
permissible to supplicate to the deceased as it is they who are most in need of supplicating to Allah
for them.

(Part No. 7; Page No. 442)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 14198

All praise be to Allah Alone, and peace and blessing be upon the Last of the Prophets. To
proceed:

The Permanent Committee for Scholarly Research and Ifta" has examined the letter His
Eminence the General Chairman received from His Excellency the Deputy Minister of the
Interior under no. 69199 dated 6/10/1411 A.H., which was referred to the Committee
from the Secretariat General of the Council of Senior Scholars under no. 4245 dated
20/10/1411 A.H. regarding which His Excellency asks for examining the petition
submitted by the questioner M. A. A. Sh., for giving him permission to visit the grave of
his daughter in Abu Arish located in Jizan.

After the Committee examined the petition, it decided that it is not permissible for the questioner to
travel to the KSA with the aim of visiting his dead daughter's grave located in the Kingdom. This is
because it is authentically reported that the Prophet (peace be upon him) said: No journey should be

undertaken except to three Masjids (mosques): Al-Masjid Al-Hararn (the Sacred Mosque in Makkah),
Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem) and this Mas j id of mine (the Prophet's Mosque in
Madinah).>

It is sufficient for the questioner to invoke Allah for her while he is in his homeland.

(Part No. 7; Page No. 443)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15509

Q: Is it permissible to visit the graves of non-Muslims, as Allah gave permission to His
Prophet (peace be upon him) to visit the grave of his mother, after knowing that she
was of the dwellers of Hellfire? How can we reconcile between this and the Prophet's
saying: "When you pass by the dwellings of those being tormented, you should bow"?

A: Visiting the graves is absolutely Mashru" (Is la mica I ly permissible). Visiting the graves of Muslims
should be to supplicate and seek Allah's Forgiveness for thern, and, take admonition. It is
authentically reported on the authority of Buraydah (may Allah be pleased with him) that he said:
<The Messenger of Allah (peace be upon him) used to teach them (his Companions) to recite the

following when visiting the graves: Peace be upon you, inhabitants of the abodes, believers and
Muslims. Verily, we will, In sha J a-Allah (if Allah wills), join you. We pray to Allah for well-being for
ourselves and for you.>

As for visiting the graves of non-Muslims, this should be for receiving admonition and taking warning.
Therefore, when the Prophet (peace be upon him) asked Allah to permit him to visit the grave of his
mother, He gave him permission, but when he asked Him to seek forgiveness for her, he was
forbidden to. (Related by Muslim in his Sahih)

As for the part of the Hadith mentioned in the question, the authentically reported text is found in the
Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn "Umar
(may Allah be pleased with him) that when the Prophet (peace be upon him) passed by the dwellings
of Thamud people, he (peace be upon him) said: Do not enter to (the dwellings of) those who

received punishment, unless you are weeping,

(Part No. 7; Page No. 444)

lest you be afflicted with what they were afflicted with.)

Entering the dwellings of people who received punishment is not absolutely prohibited; rather, what
is meant is that it is prohibited to visit them while feeling relaxed and happy; as for visiting them
weeping, seeking self-admonition, there is nothing wrong with this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul-Razzaq
-Aflfy

'Abdul- "Aziz ibn
"Abdullah ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 15725

Q: I am an Egyptian person working in Qatar. I am religiously committed and I wish to
visit the grave of the Prophet (peace he upon him) and I have been saving the
necessary money for travel. However, my mother's sickness consumed all the money I
saved. One day, I saw in a dream a man with a face full of light who was wearing a white
Jilbab (loose outer garment with no front opening) and a white turban. He said to me: "I
am the one who will intercede with your Lord on your behalf on the Day of Resurrection."
What is the ruling on this?

A: It is not permissible to travel to Al-Madinah Al-Munawwarah for the purpose of visiting the grave
of the Prophet (peace be upon him). Rather, it is prescribed to travel to visit Al-Masjid Al-Nabawy
(the Prophet's Mosque in Madinah) to offer Salah (Prayer) in it. Anyone who visits Al-Masjid Al-
Nabawy should greet the Prophet (peace be upon hirn) with Salarn (Islamic greeting of peace). This
dream of yours was from Satan who wants to frighten and mislead you from the Way of Allah. So
you should not pay any attention to this dream or think about it.

(Part No. 7; Page No. 445)

If a person intends to visit Al-Masjid Al-Nabawy, it is not incumbent on them to visit it; they may
cancel the travel and no compensation is required.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-
Shaykh

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Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The eighth question of Fatwa no. 15925

Q 8: Is visiting the graves of Awliya" (pious people) and reciting Qur'an or Al-Fatihah
(Opening Chapter of the Qur'an) for them Halal (lawful) or Haram (prohibited)?

A: Visiting graves for the purposes of receiving admonition and supplicating to Allah for the deceased
is Mashru " (Is la rn ica My permissible), as the Prophet (peace be upon him) ordered us to do so for
these purposes. But visiting the graves for Tabarruk (seeking blessings), beseeching for help and
supplicating to the deceased instead of Allah is Haram, as this involves major Shirk (associating
others with Allah in His Divinity or worship that takes the Muslim out of Islam), may Allah save us!

As for reciting the Qur'an for the deceased people near their graves, this is not permissible just like
offering Salah (Prayer) there.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-Shaykh

Salih Al-Fawzan

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 16388

Q 2: What is the ruling on visiting the graves on the thirteenth, fifteenth
(Part No. 7; Page No. 446)

and fortieth days after the burial of the deceased? I must add that such habits are
widespread in our country.

A: Visiting the graves is permissible for men if it is done for the purpose of taking warning and
admonition, and invoking Allah (Exalted be He) for the deceased Muslims. It is worth mentioning that
there is no fixed time for visiting the graves, so the practice of fixing a particular time for visiting the
graves is a Bid "ah (innovation in religion) which Muslims are not permitted to do, as there is no
evidence to support this.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

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"Abdul- "Aziz Al

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Salih Al-

"Abdul-Razzaq

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Zayd

Al-Shaykh

Ghudayyan

Fawzan

"Afify

"Abdullah ibn Baz

ngdorn of Saudi Arabia

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The second question of Fatwa no. 17453

Q 2: Is it permissible for women to visit the graves?

A: It is not permissible for women to visit the graves as the Prophet (peace be upon him) cursed the
women who do th is, for fear that Fitnah (temptation) may take place when women come to the
graves grieving and wailing. On the other hand, it is Mustahab (desirable) for men to visit the graves
if they are to follow the Mashru " (Islarnically prescribed) way of sending Salam (Islamic greeting of
peace), supplicating for the deceased and taking warning from their condition. However, visiting the
graves for Tabarruk (seeking blessings) and supplicating to the deceased is Bid "ah Shirkiyyah
(innovation in religion tantamount to associating others with Allah in His Divinity or worship) that is
not permissible either for men or women. Likewise, visiting the graves to supplicate and recite the
Qur'an there is a Bid "ah (innovation in religion) and a means leading to Shirk (associating others with
Allah in His Divinity or worship).

(Part No. 7; Page No. 447)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,

and Companions!

Permanent Committee for Scholarly Research and Ifta"

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ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The second question of Fatwa no. 18647

Q 2: My father died last year (may Allah he merciful to him), and so I visit his grave, send
Salam (Islamic greeting of peace) and supplicate to Allah for him, facing the Qiblah
(Ka x ban-direction faced in Prayer) and having his grave in front of me; is this right or
wrong? What is the prescribed way of visiting the graves, may Allah reward you with the
best.

A: Visiting the graves for sending peace, supplicating to Allah to have rnercy on the deceased and
taking warning from their condition is Mashru" (Islarnically prescribed), as the Prophet (peace be
upon hirn) did so and said: {Visit the graves for they remind of the Hereafter. Accordingly, there is

nothing wrong if you visit the grave of your father and supplicate to Allah for him, facing the Qiblah
and having his grave in front of you. All praise is due to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

The third question of Fatwa no. 19756

Q 3: Is it permissible when a person visits the graves to make DiTa 1 (supplication) for all
the deceased or

(Part No. 7; Page No. 448)

should the person perform it exclusively for their family?

A: It is Sunnah (action following the teachings of the Prophet) for men only to visit the graves to
learn lessons, take admonition, send Salam (Islamic greeting of peace) and make Du "a' for the dead
Muslims in general and for their families in particular.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

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"Abdullah ibn
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"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa no. 20261

Q: Recently, many people have been frequently visiting the grave of Aminah, mother of
the Prophet (peace be upon him) in Al-Abwa", on the pretext that the Prophet (peace be
upon him) visited it. Is it an act of Sunnah (supererogatory act of worship following the
example of the Prophet) to visit her grave? Did the Sahabah (Companions of the
Prophet) and Salaf (righteous predecessors) visit it? Did the Prophet (peace be upon
him) visit it once or many times? We hope you will give us a satisfactory answer, as the
matter is very problematic for it is surprising that some people frequently visit her
grave. May Allah grant us success and help you benefit Islam and Muslims.

A: It is known that the Prophet (peace be upon him) visited the grave of his mother once and asked
for Allah's Permission to seek His Forgiveness for her, but he was denied permission to do so. It was
not reported that he (peace be upon him) ever visited his mother's grave again or that the Sahabah
or the Salaf visited or traveled to her grave. Setting out on a journey to visit graves is prohibited as it
is a means of Shirk (associating others with Allah in His Divinity or worship).

(Part No. 7; Page No. 449)

The Prophet (peace be upon him) said: Do not set out on a journey but to three Masjids

(mosques) . . . It is not permissible to set out on a journey to visit the grave of the Prophet's mother

or any other grave, based on the Hadith mentioned above. So it is worse to seek the help of the dead
which is major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out
of Islam). Accord ingly, Muslims should adhere to the Sunnah (whatever is reported from the Prophet)
and keep away from Bid "ah (innovation in religion). Shirk and all the means that lead to it. May Allah
grant us all success and guide us to beneficial knowledge and righteous deeds.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

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Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

The second question of Fatwa no. 20517

Q 2: A relative of mine that I loved and still love for Allah's Sake died. I visit his grave
twice or three times a week, where I stand at the grave and invoke Allah for him. Then, I
put some sweet basil on his grave. I do this because I heard that when one puts a green
branch of a tree or any other green plant on a grave, the plant keeps on seeking Allah's
Forgiveness for the person buried in that grave until it dries up. I would be grateful if you
could explain this point, may Allah reward you with the best.

A: The practice of putting flowers, basil, green leaves of trees or other green plants on the grave,
claiming that they seek Allah's Forgiveness for the person buried in that grave until they become dry
is a newly-invented practice and a Bid "ah (innovation in religion) that has no origin in Allah's Purified
Shar " (Law). The only permissible practice is to seek Allah's Forgiveness and invoke Allah for the
deceased when visiting the grave or at any other place, as only this benefits the dead person. As for
the Hadith adopted by some people as evidence on the permissibility of putting green palm tree
leaves or other green leaves on the graves, which was narrated by Ibn Abbas (may Allah be pleased
with him and his father) that: Once

(Part No. 7; Page No. 450)

The Prophet (peace be upon him) passed by two graves and said, 'They are being punished, but they
are not being punished for anything that was difficult to avoid. One of them used not to take
precautions to avoid getting soiled by urine when he urinated, and the other used to walk about
spreading Namimah (tale-bearing).' Then he (peace be upon him) took a green palm-branch, which
he split in two and planted a piece on each grave. They said, '0 Messenger of Allah, why did you do
that?' He (peace be upon him) said, 'May their punishment be reduced so long as these do not dry
out. ') (Related by Al-Bukhari) It can be said that such a situation was particular to these two people

whom Allah informed His Prophet (peace be upon him) that they were being tortured in their graves
for a sin each had committed. This practice was exclusive to Allah's Messenger (peace be upon him),
not to be taken as a regular practice by the Muslims with regard to their graves.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family
and Companions!

Permanent Committee for Scholarly Research and Ifta'

Member

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Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Ended by Allah's Grace - the (seventh) volume of the (second) section

Kir

Stelii

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of Scholarly Research and lfta r

(Part No. 8; Page No. 3)

In the Name of Allah, the Most Gracious, the Most Merciful

(Part No. 8; Page No. 4)

Blank Page

(Part No. 8; Page No. 5)

Chapter on Zakah

(Part No. 8; Page No. 6)

Rulings of Zakah

Fatwa no. 14061

Q: Is it permissible and acceptable to pay Zakah (obligatory charity) due on gold in
banknotes that are common among people or is it necessary to pay it of gold in gold,
such as golden pounds, gold bars, or women's jewelry? However, the payment of
banknotes is more beneficial for the poor and easier for the one who pays Zakah. Please
advise me in this regard as I am confused about this issue. May Allah safeguard and
support you in this life and in the Hereafter. May Allah reward you the best on behalf of
all Muslims and us.

A: The basic rule is that Zakah should be paid from the kind of wealth on which it is due. For
example, the Zakah of money should be paid in the form of money, the Zakah of cattle should be of
it, and the Zakah of a commercial commodity should be of it. However, when the interest for the poor
is verified, it is permissible to pay Zakah in cash, such as paying the due Zakah on gold in cash after
calculating its value at the end of the Hawl (one lunar year calculated from the time a property
reaches the minimum amount upon which Zakah is due). The reason for this is that it is more
beneficial to the poor and the Council has already issued a Fatwa to this effect, stating:

Decision no. 98, dated 6/11/1402 A.H.

"All Praise is due to Allah. May Allah's Peace and Blessings be upon our Prophet Muhammad, his
family, and Companions.

The Council of Senior Scholars, during the twentieth session, held in the city of Al-Ta'if from
24/10/1402 A.H. to

(Part No. 8; Page No. 7)

7/11/1402 A.H,, reviewed the letter of His Royal Highness, Deputy Prime Minister, no. 2284S, dated
27/9/1402 A.H in which His Royal Highness asked about the legal ruling on the payment of Zakah due
on grains and fruits in cash instead of paying it from the same kind of wealth on which Zakah is due.
The Council also reviewed the letter sent by His Highness, the deputy Minister of Interior no. 42234,
dated 22/9/1402 A.H. on the Fatwa (legal opinion issued by a qualified Muslim scholar) of the judge
of Al-Ghat stating the permissibility of paying (Zakah) in banknotes instead of grains and fruits. The
Council also reviewed the letter of His Excellency, Minister of Justice, no. 258/1/F, dated 26/6/1402
A.H concerning the case referred to His Excellency from chief of Al-Qasim courts in this regard. The
Council reviewed what we mentioned and consulted some statements of scholars, taking into
consideration that the obligation of Zakah is enacted for many legal interests, such as supporting the
poor, meeting their needs, and purifying the rich. Then, after elaborate consideration and counsel
about the practice of the early Muslims during the lifetime of Prophet Muhammad (peace be upon
him) and during the era of the Rightly-Guided Caliphs and their successors, we found that value was
accepted in some cases when the due kind of Zakah was not available. Therefore the Council of
Senior Scholars unanimously decides

the following: The basic rule is that Zakah shall be paid from the same kind of wealth on which it is
due. This is according to the textual evidence reported from the Prophet (peace be upon him)
concerning the details of the kinds of wealth on which Zakah is due and the clarification of the
amount of Zakah that should be paid according to one's ability.

(Part No. 8; Page No. 8)

The Council also decides, by the agreement of the majority, that it is permissible to pay the value of
the due amount of Zakah when it is difficult for the owner to pay Zakah of the same kind of money on
which Zakah is due, provided that there will be no harm on the poor as a result of this treatment. For
example, if someone pays Zakah due on camels but they only have sheep and it is hard for them to
get the specified camel. Likewise, when it is beneficial for the poor to pay the value as when it is
inconvenient for them to take Zakah in the same kind of wealth on which it is due [i.e. taking camels,
sheep, or crops as they may not have a place/provision/means of transport, and so on,] such as
being in a place where it is difficult for them to take it in kind. Similarly, a farmer may sell the whole
harvest, thus, it will be permissible for him to pay Zakah from the price he received."

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family,
and Companions.

Permanent Committee for Scholarly Research and Ifta"

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"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

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Fatwa no. 18648

Q: We deal in cars on the basis of installment sales and I pay Zakah (obligatory charity)
on 30/6/1416 A.H., i.e. by the end of Jumada Al-Thany of every year when the Hawl
(one lunar year calculated from the time a property reaches the minimum amount upon
which Zakah is due) is complete. To my surprise, I was entrusted with the duty of paying
Zakah on behalf of the other partners. Sometimes, I give some sporadic charities. Is it
permissible to calculate these sporadic charities from the Zakah or not? Is it permissible
to deduct them from the due Zakah? Am I considered of those in charge of Zakah, as I
am responsible for paying it? Please, advise. May Allah reward you with the best!

A: It is obligatory upon you and all your partners to pay the due Zakah each year

(Part No. 8; Page No. 9)

upon the end of the Hawl, if the money reaches the Nisab (the minimum amount on which Zakah is
due). You should pay the Zakah to the legal recipients and it is impermissible to spend of the money
of Zakah on other matters. Similarly, you are not permitted to take any money in return for delivering
the Zakah to the legal recipients, because you are not one of the officials appointed by the
government to collect the Zakah. The Zakah officers are those appointed by the Imam (ruler) to
collect the Zakah from those on whom the Zakah is due.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Kir

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Fatwa no. 18342

Q: After traveling to Saudi Arabia to work in an organization, I began to send checks to
my brother in Egypt continuously. After a short period and to my surprise, I found that
he deposited all my money with a usurious bank and then I immediately asked him draw
all my money from this bank, because it deals in usury and this is Haram (prohibited). He
responded affirmatively and told me that he would withdraw the money from this bank.
After a period, I returned to Egypt and he said to me: "I invested your money in a
project," which was a furniture store. Since he invested my money in this enterprise, I
became a partner with him together with a third person. He registered the partnership
formally and made the necessary contracts and documents of partnership. Later, this
was registered in a court of law. After eight

(Part No. 8; Page No. 18)

months, they also terminated my contract and got me out of the partnership formally
through a court. Since I left the partnership, I have not got my money until now. This
money will help me in concluding my marriage, because I need this money for marriage.

In short, the money was deposited with a bank for period less than a year and then was
invested in an enterprise for another period that is less than a year also. I left this
business more than a year ago. Is Zakah (obligatory charity) obligatory on the money in
these three cases and should I pay it? Is there something wrong in paying Zakah more
than its due amount enacted by Shari^ah (Islamic law), or is it necessary to abide by the
fixed time and the exact amount of money, which is 25 per 1888 riyals? Does the term
"obligation of Zakah" mean the due Zakah on money, or Zakat-ul-Fitr (obligatory charity
paid before the Festival of Breaking the Fast), or equally apply to them both? Please,
advise. May Allah reward you with the best!

A: You should pay the Zakah due on your money after the passing of a full Hawl (one lunar year
calculated from the time a property reaches the minimum amount upon which Zakah is due) and on a
yearly basis. You should thus calculate the years during which you did not pay the Zakah and pay
2.5% of the money for every year. It should be known that Zakat-ul-Fitr is different from that of
money, because the former is due on people rather than on property while the Zakah of wealth is
due on kinds of money.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 8; Page No. 11)

Fatwa no. 20087

Q: If the in-kind Zakah (obligatory charity) presented by a Mukallaf (person meeting the
conditions to be held legally accountable for their actions), such as camels, cows or
sheep, are lean and of poor use when slaughtered and the Mukallaf affirms that all of his
cattle are the same, will it be permissible to take it as Zakah or should it be declined
along with demanding better payment of Zakah?

A: The lean animal should not be accepted as Zakah unless all the cattle on which the Zakah is due
are the same, because Zakah is a form of sympathy and empathy so a Mukallaf is not obliged to give
but what he owns, for the Hadith reported by Abu Bakr (may Allah be pleased with him) and cited in
the Sahih Book of Hadith : Neither an old, a one-eyed animal, nor a male-goat may be taken as

Zakah (obligatory charity) except if the Zakah collector wishes (to take it.)>

Permanent Committee for Scholarly Research and Ifta"

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ngdorn of Saudi Arabia

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Q 2: Is it permissible to take the male (animal) instead of the female when the male is
more beneficial and valuable?

A 2: The male is not accepted in the Zakah (obligatory charity) unless the Nisab (the minimum
amount on which Zakah is due) consists of males only. However, if the numbers of animals forming
the Nisab have males and females, only a female should be taken according to the fixed amount of
Zakah on the whole group including males and females.

Permanent Committee for Scholarly Research and Ifta"

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ngdorn of Saudi Arabia

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Q 3: Should the Luqatah (a lost item found by someone else) be added to the Nisab (the
minimum amount on which Zakah is due)?

A: The Luqatah is not calculated with the Nisab unless the one who finds it seeks the original owner
thereof by means of making public announcements about it for one year and fails to find him. Thus, it
becomes a part of his property if it is of a sheep but if it is a camel or a cow, these two kinds of
cattle are not owned after making public announcements about them and failing to find their owner
for a year.

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Q 4: If the Nisab (the minimum amount on which Zakah is due) cannot be completed
unless the newborn cattle are added, should they be added

(Part No. 8; Page No. 12)

and would Zakah (obligatory charity) be due on them? Or is it necessary for the newborn
cattle to pass the Hawl (one lunar year calculated from the time a property reaches the
minimum amount upon which Zakah is due) before Zakah becomes due on them?

A 4: Newborn and young cattle must be added to the old cattle to complete the Nisab and the Zakah
is due on them all after the passing of a full Hawl from the time the Nisab condition is fulfilled. The
fixed Zakah paid on all the cattle should be of the mature cattle as legally fixed.

Permanent Committee for Scholarly Research and Ifta"

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Q 5: If the Nisab (the minimum amount on which Zakah is due) is reached through a
purchase, a gift or inheritance, is Zakah (obligatory charity) due on the completion as a
part of the Nisab, or does the passage of Hawl (one lunar year calculated from the time a
property reaches the minimum amount upon which Zakah is due) remain a condition?

A: There is no Zakah due on a beast that is owned through buying, a gift or inheritance unless one
lunar year has passed from the day the amount reaching the Nisab was owned. Therefore, if the
Nisab is reached and a foil lunar year has passed, Zakah becomes due.

Permanent Committee for Scholarly Research and Ifta"

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ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 6: Knowing that the Zakah (obligatory charity) duo on loss than twenty five camels is
one sheep per each five camels, are sheep and goats equal in this regard? If it is
permissible to pay goats as Zakah in kind, is it permissible alternatively to pay their value
in cash, i.e. as money, bearing in mind that goats always equal less than sheep?

A: The Zakah due on less than twenty five camels is one sheep per each five thereof that is equal
regarding high, medium or low quality to camels. The word sheep here includes male and female
sheep and female goats only. Therefore, due on each five camels is one Jadh"ah (a six- month-old
sheep) or one Thaniyyah (a one-year-old goat) provided that they are equal in quality to camels and
that goats are of equal value to sheep. However, if they are not of equal value,

(Part No. 8; Page No. 13)

the average is to be taken into consideration. Moreover, it is permissible to pay Zakah in cash as an
alternative for sheep in case it is unfeasible to pay Zakah in kind. Actually, this is easier for both
parties, i.e., Zakah payers and recipients, and causes no disadvantage to the poor.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 7: If a person has ewes and rams, which - separately - do not complete the Nisab (the
minimum amount on which Zakah is due), is it permissible to calculate the number of both
of them to complete it?

A: A parson should calculate the number of ewes with the number of rams to complete the Nisab,
and Zakah (obligatory charity) is to be paid from any of them according to their own value. In this
regard, Al-Muwaffaq, in his book entitled Al-Mughny, and others say: "There is no dispute among
scholars over joining various kinds of species together in Zakah." So, it is permissible to give Zakah
from any of the two kinds on the basis of their own value.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdom of Saudi Arabia

of Scholarly Research and lfta r

Q 8: What are the conditions of the livestock jointly owned by more than one Mukallaf (a
person meeting the conditions to be held legally accountable for their actions)?

A: The conditions by which the mixed wealth of many persons become one property are as follows:

1- The two partners should belong to the category of people subject to the obligation of Zakah
(obligatory charity). In other words, if either of them does not belong to those who are supposed to
pay Zakah, i.e., a Kafir (non-Muslim), then the mixture becomes invalid.

2- The mixed livestock should reach the Nisab (the minimum amount on which Zakah is due);
otherwise, no Zakah is due.

(Part No. 8; Page No. 14)

3- The mixture should last for a complete Hawl (one lunar year calculated from the time a property
reaches the minimum amount upon which Zakah is due). The Ijma" (consensus of scholars) is that
the mixture is not to have any effect before the completion of one Hawl.

4- The mixed livestock should share the same resting-place, barn, drinking fountain, milking place,
and one bull with whom all of them should be copulated, as well as pasture, both in terms of time
and location.

The evidence for the validity of these conditions upon which the mixture is based is inherent in the
saying of the Prophet (peace be upon him): Those which are in separate flocks are not to be

brought together and those which are in one flock are not to be separated for fear of Sadaqah
(voluntary charity). Regarding that which belongs to two partners, they can make claims for
restitution from each other with equity. (Related by Al-Bukhari, Al-Tirrnidhy, Abu Dawud, and Ibn

Majah, and Al-Tirrnidhy said: "Hadith Hasan (a Hadith whose chain of narration contains a narrator
with weak exactitude, but is free from eccentricity or blemish).")

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the gen^fSm residency
of Scholarly Research and lfta r

Q 9: Fuqaha' (Muslim jurists) have stated that Zakat-ul-Ghanam (obligatory charity paid
when the minimum amount of sheep is due) is to pay Jadh'ah (a one-year-old sheep) and
Thanny (a two-year-old she-goat). Is this a determination of the acceptable age that
cannot be exceeded, or is it permissible to take older ones, especially if they are more
beneficial and more valuable?

A: The evidence for determining the amount of Zakat-ul-Ghanarn by Fuqaha ', i.e., Jadh'ah and
Thanny, is inherent in the Hadith narrated by Suwayd ibn Ghaflah (may Allah be pleased with him),
who said: iOne of the Sahabah (Sahabah (Companions of the Prophet) came to us, saying:

(Part No. 8; Page No. 15)

'We are ordered to take Jadh'ah and Thanny.' (Related by Abu Dawud, Al-Nasa'y and Ahmad in his

Musnad (Hadith compilation), Al-Daraqutny, and Al-Bayhaqy) This is because they are considered the
minimum acceptable age for Ud-hiyah (sacrificial animal offered by non-pilgrims). Therefore it is
impermissible to take older ones from their owners without their consent.

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

Portal of the geneTSTV residency
of Scholarly Research and lfta r

Q 10: If a Mukallaf (person mooting tho conditions to bo hold legally accountable for thoir
actions) states that his cattle do not graze freely and that he provides them with feed
throughout most of the Hawl (one lunar year calculated from the time a property
reaches the minimum amount upon which Zakah is due) and that the competent
authority stated that no Zakah is due in such a case, should Zakah be taken from him in
case he wishes to be on the safe side or to make use of the Zakah document in other
purposes?

A: No Zakah is due on cattle that are fed throughout the whole or most of the Hawl. However, it is
permissible to accept it from him as a donation, unless it becomes known that he pays it for illicit
purposes aiming at worldly gains. In this case, taking it from him involves cooperation in sin and
transgression. However, if a sheep owner intends to trade them, Zakah on a commercial commodity
should be applicable, in the sense that they should be evaluated after the Hawl has passed and 2.5 %
of their value becomes payable.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz Al Al-Shaykh

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 8; Page No. 16)

From question one to question six from Fatwa no. 21545

Q : Some Mukallafs (persons meeting the conditions to be held legally accountable for
their actions) ask about the Zakah due (obligatory charity) on male camels; should they
be included in the Nisab (the minimum amount on which Zakah is due)?

A : The Zakah due on cattle, including males and females, is to give a female animal that is legally
specified according to the value of the entire herd, as stated by the scholars.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Portal of the generll I 1 residency
of Scholarly Research and lfta r

Q 2 : How can the Zakah (obligatory charity) duo on camels prepared for racing be
calculated? Is the Zakah on them to be calculated as other livestock, as a commercial
commodity or in another manner?

A 2 : There is no due Zakah on the camels prepared for racing, since they are prepared for use and
they are fed with fodder and are notSa'irnah, i.e. cattle that are left to graze freely without giving
thern fodder. However, when the owner of these camels wins prizes from racing and they reach the
Nisab (the minimum amount on which Zakah is due) and a foil lunar year has passed since owning
this money, Zakah becomes due on that money.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn

Abdullah Al Al-Shaykh

Portal of the gene^lfSl^ residency
of Scholarly Research and lfta r

Q 3 : When a Mukallaf (person meeting the conditions to be held legally accountable for
their actions) does not give the due Zakah (obligatory charity) for the past year and
now wants to pay it in cash along with the Zakah of the current year; should they
calculate the Zakah according to the prices of the previous or the current year? It
should be noted that prices usually differ from one year to another.

A : It is obligatory to give out the legally-specified object for Zakah, but if the collector of Zakah
demands it.

(Part No. 8; Page No. 17)

it should be estimated according to the legal manner.

Q 4 : A Mukallaf came to the Zakah officers to pay the due Zakah on his cattle that are
located in another area. Should the Zakah be estimated according to the prices of the
area where his Zakah is due, or according to the prices of the area where he works if
estimates differ from one area to another?

A : When the prices differ from one area to another, the value of the price of the area where the
livestock on which Zakah is due should be considered, because Zakah becomes Wajib (obligatory) on
them at that very area.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

^ Abdul- ^Aziz ibn 1 Abdullah Al Al-Shaykh

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Q 5 : A Mukallaf (person mooting tho conditions to bo hold legally accountable for thoir
actions) claims that he bought his sheep on annual installments, which he has not
finished paying till now. Is the Zakah (obligatory charity) due on the sheep before the
complete payment of the installments?

A : The Zakah is Wajib (obligatory) on the actual property even if the owner is a debtor, because the
Prophet (may Allah's Peace and Blessings be upon hirn) commanded the Zakah officers to take the
Zakah and did not order them to question people whether they owed something to others or not.

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn

Abdullah Al Al-Shaykh

Portal of the geneTST^ residency
of Scholarly Research and lfta r

Q 6 : A Mukallaf (person mooting tho conditions to bo hold legally accountable for thoir
actions) says that he failed to reach the Zakah officers last year and then he paid his
Zakah, which was an ewe, to a charitable organization. Those in charge of the
organization ordered him to slaughter the female sheep for distribution to the needy. He
now asks if this was correct and acceptable? It should be noted that the charitable
organizations take the Zakah and distribute it to the needy .

(Part No. 8; Page No. 18)

Should he repay the Zakah to the Zakah officers and consider what he gave to the
charitable organization as Sadaqah (voluntary charity)?

A : The owner of cattle must pay the Zakah to the Zakah officers who are appointed by the Irnarn
(ruler) and it is impermissible for him to pay it to others. If the time, when the Zakah officers collect
Zakah, passes and it is not possible to deliver Zakah to then% it is permissible to pay it to its
beneficiaries.

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa: 18406

Q : I am the deputy chief of the tribe of Al Zabanah Al Hayan. When taking the Zakah-
tenth from the third center of Zakah collectors in Tihamah Qahtan, they gave me sheep
including my own sheep that I delivered to them as the due Zakah (obligatory charity) on
my sheep. Is it permissible for me to take my sheep that I paid to them as Zakah in the
Zakah-tenth given to me from the entire amount of Zakah?

A : When they give your allocated Zakah-tenth and your sheep that you delivered as Zakah included
there in j it is impermissible for you to take it, because the Prophet (may Allah's Peace and Blessings
be upon him) forbade 'Urnar (may Allah be pleased with him) from returning a horse that was given
as Sadaqah (voluntary charity) and said : Do not buy it from him even if he sells it to you for a

dirharn) Therefor e } if this is the case with what a person may return through purchase, it is more

fitting to be applied to what is taken for free [if buying the Sadaqah that a person gave is forbidden,
then taking it back for free is also forbidden],

(Part No. 8; Page No. 19)

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

Fatwa: 20678

Q : First: I have an orchard where I cultivate mango, guava, fig, and palm trees. I earn a
great yearly income from this orchard but I do not count it, as it comes at intervals and I
spend it on the orchard buying fertilizers and agrochemicals and paying electricity bills
and workers' wages.

Second: I have a grocery store that produces a monthly income.

Third: I combine what remains from my salaries, grocery store profits, and orchard
income and pay the annual Zakah (obligatory charity) as 2.5%

in the month of Ramadan. Is this correct? Should I pay the due Zakah on the orchard
separately, and that on the store profits separately, and what remains from my income
separately?

What is the due Zakah on the annual income of the orchard: 2.5%, or 5%, or 10%?
Please, advise. May Allah make your a source of benefit for the whole Muslim Ummah
(nation based on one creed)?

A : First: There is no due Zakah on the vegetables. Only when you sell some vegetables and receive
cash and a full lunar year passes after earning this money, you should then pay the due Zakah if it
reaches the Nisab (the minimum amount on which Zakah is due) separately or when added to other
money earned by the same owner.

(Part No. 8; Page No. 20)

Second: As for the palm trees, when the harvest reaches the Nisab, which is 300 Sa " according to
the Prophet's Sa " that is equal to approximately 3 kilograms , you must pay 10% thereof if irrigation
is natural and incurs no cost ; however, when irrigation is mechanical and incurs costs, then only 5%
should be paid. If you sell the harvest, you should give the value of the amount mentioned, which is
5% or 10%.

Third: The commodities sold at the grocery store should be estimated after a full lunar year passes
from the time of buying them, then only the commodities prepared for sale should be evaluated
according to their price at the end of the year and 2.5% of their value should be given as Zakah.

Fourth: Only 2.5% should be paid as the Zakah on the money saved from salaries and the store
value after a lunar year passes while they are a Nisab [or more].

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa : 19665

Q : Should the Hawl (one lunar year calculated from the time a property reaches the
minimum amount upon which Zakah is due) for the Zakah (obligatory charity) on money
and commercial commodities be considered according to the Hijri (lunar) year or the
Gregorian solar year, as there is a difference of 11 days between both? If

(Part No. 8; Page No. 21)

the calculation of Zakah is made according to the Hijri year, what is the solution for
organizations that issue their budgets and calculate their Zakah depending according to
the solar year. Is it permissible to delay paying the due Zakah on commercial commodities
beyond the Hijri year, as several contracting organizations delay the issuance of
budgets six months after the passing of the year of Zakah?

A : Zakah is due on property after the passing of 12 months according to the Hijri calendar. Allah
(Exalted be He) says: They ask you (0 Muharnrnad joJL-ug <lJLc qJJl ,_sJL^) about the new rnoons. Say:

These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is impermissible

to delay the payment of Zakah beyond the fixed time unless a legal excuse preventing the payment is
verified. Allah (Exalted be He) says: pay the due thereof (its Zakat, according to Allah's Orders

l/10th or l/20th) on the day of its harvest Allah (Exalted be He) also says: and perform As-Salat

(Iqamat-as-Salat), and give Zakat. This command indicates immediate response.

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

Bakr Abu
Zayd

Salih Al-
Fawzan

"Abdullah ibn
Ghudayyan

"Abdul- "Aziz Al Al-
Shaykh

"Abdul- "Aziz ibn "Abdullah
ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 8; Page No. 22)

First question of Fatwa number: 20977

Q : I have heard that Zakah (obligatory charity) is due on debts after the passing of
Hawl (one lunar year calculated from the time a property reaches the minimum amount
upon which Zakah is due) when the money owed reaches the Nisab (the minimum amount
on which Zakah is due), and both the debtor and the creditor should pay the due Zakah.
If this is correct, what is the evidence in support of this ruling?

A 1 : It is Wajib (obligatory) upon the Muslim, whether a debtor or a creditor, to pay the due Zakah
on their money and property when it reaches the Nisab and a Hawl passes. This is true regardless of
having the money in hand or as debts due to other people unless the person himself is insolvent or
the debtor is delaying payment and the creditor does not know if he will have his money or not. In
this case, the creditor is permitted to delay the payment of Zakah due on this money until he gets it
from the debtor. However, as soon as the money is received, they must pay the due Zakah for only
one year if a Hawl has passed. The same is true when many years have passed: only the Zakah due
for one year should be paid according to the preponderant juristic view, because before withholding
this money, they were unable to benefit from it and thus no Zakah is due. In support of this opinion,
Allah (Exalted be He) says: and give Zakat. The Prophet (may Allah's Peace and Blessings be upon

him) also stated: No Zakah is due on wealth till the Hawl passes}

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

(Part No. 8; Page No. 23)

First question of Fatwa number: 21414

Q 1: Is it permissible for a Zakah (obligatory charity) officer sent by the Zakah authority
to evaluate the Zakah due on farms and palm trees according to the information
reported by the Mu x arrif (overseer of a people/ tribe/ town that observes and records
their actions and helps authorities to enforce the law properly) or according to previous
documents of Zakah without actually looking over the farms or the palm trees? Should he
examine the money on which Zakah is due directly to ensure that it has reached the
Nisab (the minimum amount on which Zakah is due)? Please, advise. May Allah reward
you with the best!

A 1 : It is incumbent upon the Zakah officer entrusted by the government to estimate the crops and
fruits himself and look over the harvest of farms and palm trees to be assured of their evaluation and
whether Zakah is due on it or not; and if it is due; what the exact amount of Zakah is?

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Chairman

Bakr Abu Zayd

Salih Al-Fawzan

"Abdullah ibn Ghudayyan

"Abdul- "Aziz ibn "Abdullah Al Al-Shaykh

Kir

rvgdom of Saudi Arabia

of Scholarly Research and lfta r

Fatwa number: 14333

Q : Should Zakah (obligatory charity) be calculated on the Nisab (the minimum amount on
which Zakah is due) or only on what is more than the Nisab?

A : Zakah is Wajib (obligatory) on the Nisab and on what is greater than it of gold, silver, and their
equivalents such as banknotes, commercial commodities,

(Part No. 8; Page No. 24)

crops, and fruits.

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa number: 13989

Q : My father gave me a sum of money that belongs to the orphans of my brother in
order to invest it for six years. I bought several cars and sold them in monthly
installments over a period of two years. This was the fixed system to be followed during
the agreed upon time of six years. [Mow that a year has passed, is Zakah (obligatory
charity) due on the money of these orphans? If so, how should the Zakah be calculated
under the installment sales system?

As soon as I receive the installments of two months, I buy a new car. There is another
sum owned by the orphans that my father reserves for their expenses, is Zakah due on
it? Advise us. May Allah reward you with the best!

A : The Zakah is due on the money mentioned, and the fact that the money belongs to the orphans
makes no difference. Therefore, when a Haw I (one lunar year calculated from the time a property
reaches the minimum amount upon which Zakah is due) passes, the Zakah becomes due on the
cash, debts due on other people as installments for the cars sold, and the cars for sale that are still
in their hands.

(Part No. 8; Page No. 25)

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Cha

rman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn

"Abdullah ibn Baz

ngdorn of Saudi Arabia

of Scholarly Research and lfta r

Fatwa number 14000

Q : A person owns a store that produces 20 million and a farm with a profit of 2 million.
He also has a car on which he still owes 33 million centimes. His family is comprised of 15
members on whom he spends from the profits of his store; thus, he uses the profits he
gets from the shop to meet the expenses of his home and supply the shop with the rest.
As for the farm, he has 8 million centimes from annual income which he uses to maintain
it and the rest is used on stock needed for the store. Should he pay Zakah (obligatory
charity) or not?

A : The Zakah is due on money including banknotes, coins, commercial commodities, and the like
when it reaches the Nisab (the minimum amount on which Zakah is due) independently; or when
other parts of property on which Zakah is due is added after the passing of a Hawl. The debt does
not prevent the obligation of Zakah.

May Allah grant us success! May Allah's Peace and Blessings be upon Prophet Muhammad and upon
his family and Companions!

Permanent Committee for Scholarly Research and Ifta"

Member

Deputy Chairman

Chairman

"Abdullah ibn Ghudayyan

"Abdul-Razzaq "Afify

"Abdul- "Aziz ibn "Abdullah ibn Baz

(Part No. 8; Page No. 26)

Fatwa number: 14456

Q : I have been working in Saudi Arabia since 1983. No one told us about the Zakah
(obligatory charity) due on money. I started to save of my salary in the bank until I now
have USD 9000 that equals 20000 Egyptian pounds. This sum of money is for providing for
the marriage of my three daughters. My wife used to pay Zakat-ul-Fitr (obligatory
charity paid before the Festival of Breaking the Fast) along with some other money that
she used to give to the poor yearly, according to her knowledge. This year, I have paid
Zakah d

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